THE ADMIRABLE HISTORY OF THE POSSESSION AND CONVERSIon of a Penitent woman.  
SEDUCED BY A MAGICIAN THAT MADE her to become a Witch, and the Princess of Sorcerers in the Country of Province, who was brought to S. Baume to be exorcised, in the year 1610. in the month of November, by the authority of the Reverend father, and Friar, Sebastian Michaëlis, Priour of the Covent Royal of S. Magdalene at Saint Maximin, and also of the said place of Saint Baume.  
WHO APPOINTED THE REVEREND FATHER, Friar Francis Domptius, Doctor of Divinity, in the University of Louvain, by birth a Fleming, and residing in the said Covent of Saint Maximin, under the regular discipline and reformation of the order of preaching Friars, for the Exorcisms and recollection of the Acts. All faithfully set down, and fully verified.  
WHEREUNTO IS ANNEXED A PNEUMOLOGY, 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 William Aspley.   


AA   
TO THE QUEEN REGENT.  
MADAM,  
The History comprised within this Book, doth for sundry reasons appertain unto you. First, because those things which in themselves are great, rare, or admirable, do properly belong to great personages, and your Majesty is the greatest Queen and Princess 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 pains to read over the same, which will advantage and profit them as much, as any book that hath been published these many years. The third reason (which is grounded upon the two former) is, that our little King your son will prove another josias, who was crowned and made King of Israel at eight years of age, yet nevertheless became the most pious King that ever was in Israel: who did parallel David himself in sanctity, crushed all manner of Idolatry that for so long space was hatched amongst the people, broke down their Idols, and put to death all Magicians and worshippers of Baal. Neither do I slenderly conjecture this, because that since his reign even at the very first entrance unto his Crown, there hath been made an admirable discovery of Magicians and of the kingdom of Satan, by the extraordinary providence of God. Henry the Great his deceased father and our so much desired King, gave the first light and life thereof unto him, who would rather die then give credence unto Magicians: clean opposite to Saul, who did affect rather to make his address to such men, then to hazard himself any way to danger. To which may be added that our present King gave the first grace and pardon unto her, who by seducements became the Princess of Magicians: God having through his mercy touched her heart, and converted her unto him, as he will do all those, that of their own accord do make acknowledgement of their impieties: which is the most proper remedy to bring the said kingdom of Satan to utter confusion, and to attract and win in his adherents and complices to the true knowledge of God; Neither can he better assure his state and kingdom then by this means. 
1. King. 23. 4. King. 21. & 23.  King Saul was dis-inuested thereof, because he went to a Witch. And God was stirred up to wrath against King Manasses, in that he countenanced Magicians and Sorcerers. Upon the like occasion was the great City of Babylon ruined, 
Esa. 47. Ezek. 28.  as it is written by the Prophets, Esaias and Ezechiel. chose the good josias, although God was much provoked, and as it were challenged by their former offences, yet reigned religiously and peaceably one and thirty years in jerusalem. 
The Acts of the 23. of December. pag. 219.  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 having accepted of his piety and good desires as a sacrifice, and his death as a kind of Martyrdom. To conclude, I am not ignorant, that some will here allege, that it is not expedient to believe all that is written in this History, and that it was not so fitly managed, to put this book in print, by reason of the inconveniences which may arise thereupon. But to these two points I will answer in the following Epistle, which I make to the Reader; fearing (Madam) lest I prove burdensome to your Majesty, who am, and always will remain  
Your most humble and obedient subject and servant, F. SEBASTIAN MICHAELIS Prior of your Covent Royal 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 fair cloak and coverture of Scripture, saying that we must not believe nor give credence to the Devil, upon which (say they) all this History is founded. The second as more eagle-sighted than the former, allege, that it is unfittinging to put it forth, to avoid thereby the scandal of many (especially of those that are strayed from the Catholic faith) which they will take at the publishing of this book, when they shall understand that these things were done by a Priest. To these two points I answer, that as touching the former, jesus Christ himself doth give us the resolution thereof, when speaking of the Devil he saith, that of a certainty there was no truth in him from the beginning of his fall; but he giveth a restriction and limitation to his Axiom, 
john 8.  adding immediately these words, Cum ex proprijs loquitur, mendax est, that is to say, when he speaketh from himself, and of his own accord, it is most certain, he is always a liar, ever endeavouring to work man's prejudice and destruction; but the case is altered, when being enforced and adjured in the efficacy of the name of God, he speaketh and answereth to exorcisms. 
Marc. 5.  This we see verified in the Gospel, when jesus Christ would use his authority over the Devils; as when they cried with a loud voice worshipping him, 
Nemo poterat cum domare, catenas disrumpebat, & compedes diminuebat & videns lesum à longè cucurrit & procidens. Matth. 8. Adoravit eum & clamans voce magna dixit. Quid mihi & tibi jesu fili Dei altissimi?  What have we to do with thee jesus the Son of the high God? I charge thee by the same God (said one of them) that thou do not torment me; and earnestly besought him not to cast him out of that region, nor into the bottomless pit of hell, but to suffer them all to enter into the heard of swine. And jesus Christ demanding the Devil that spoke and was the chief of them what his name was; he answered, my name is Legion, for we are many. In which we may observe two remarkable points; first that Christ jesus being adjured by the name of God, although it was done by a Devil, yet from the respect and reverence which he did bear to God his father, condescended unto the request of this Devil and all his companions: as in the like occasion, being semblably charged by Caiphas to declare whether he were the Son of God or no, he then answered more clearly and amply then at any time before, although he well knew, that Caiphas was uncapable of that mystery, and would not make his advantage of the same? What ought we then to conceive of Devils, being adjured in the power of the name of God? 
Vid, Acta. 16. Decemb. pag. Marc. 5. Luc. 8. Matth. 8.  shall they not deliver the truth, when by the virtue of the same name, they are compelled to relinquish and abandon the bodies of those, whom formerly they did possess? The second point to be noted is, that upon the interrogatories of jesus Christ, they have spoken and answered truly, and consequently they do sometimes tell truth, not of their own accord or motion, but upon constraint and that of him who is powerful to constrain them, to wit, Christ jesus, and his Lieutenants that are endowed with this power: to whom he saith; I have given you power to tread on Serpents and Scorpions, 
Dedivobis potestatem calcandi supr a serpents, etc. Luc. 10. Et in nomine meo daemonia eijcient. Marc. 16.  and over all the power of the enemy: And in another place he saith to the successors of the Apostles, that they shall cast out Devils in his name. If then the answers of Devils are inserted in the Gospel, why may not the like answers be now written and published to the world? The old Testament doth not stick to say, that the evil Spirit of God having possessed Saul, 
1. Sam. 19  besides tormenting him, did prophesy also, that is to say, he spoke after the manner of Prophets, of things absent and hidden from the understanding of men. Saint Chrysostome in the 13. Homily upon Saint Matthew, giveth us his resolution of this point, inveighing against Atheists who deny the pains of bell. They are taught by the Devils (saith he) who being full of pride will not confess that they endure any torments, and being replenished with malice, would dissuade us from believing it: yet are they oftentimes compelled (besides the confessions made by them in the Gospel) to say and confess publicly the great torments which they suffer; and are constrained thereunto by the omnipotency of God, and the excessiveness of the torments wherewith they are punished: as a malefactor that is questioned extraordinarily, doth by the force of the tortures that are presented unto him, confess the truth. If then the Atheists will not believe the Scriptures, God maketh the Devils themselves to confess it, and those (saith he) that will not then believe are worse than Devils.  
For answer unto the second, we will make remonstrance unto them, that by their reckoning the Scripture should net have laid before us the History of the young Priests that were the sons of Hely: 
1. Reg. 2.  who did snatch the flesh from the pots that belonged to the sacrifice, and did deflower the devout women, that came into the Temple to watch there at night. Neither should the narration of the sins of David who was a Prophet and father of the future Messias be set down; much less should the Evangelists mention the treason of judas: which are so far from ministering occasion of scandal unto the people, that on the contrary, many wholesome doctrines tending much to edification may be drawn from thence. This is declared by Saint Paul, 
2. ad Timoth. 2.  when having spoken of Hymeneus and Philetus that did scandalise the Church, he addeth, The foundation of God remaineth sure, and hath his seal on those that are his. Notwithstanding (saith he) is it not true, that in the house of a great Lord, there be vessels of gold and vessels of silver, vessels of wood and vessels of earth, destinated unto divers uses? If therefore any man purge himself from 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 Priests: as for example judas in the College of Christ jesus, and Diacrus Nicolaus in the society of the Apostles; and the reasons thereof are apparent. First because of their great ingratitude, 
Rom. 1.  which maketh the grace of God to depart far from them, and consequently they are the more blinded by the working of the Devil, Ingrati, scelesti; saith S. Paul. Another reason is, because they are more ignominious to Christ jesus, as appeareth by Magicians. The third reason is, for that the corruption of those things that are excellent, is worse than the corruption of things less excellent, as the putrification of the blood is more pernicious then of any of the other humours. And this would jeremy have said in the vision of the two baskets of figs; the one being full of figs not only good, but excellently good, and the other full of figs not only nought, but extremely nought, in porta templi. And this is amply declared by Saint Augustine, 
Epist. 117.  in an Epistle which he wrote upon a suggestion against a Priest of his, who was accused of some soul crime. In the house of Adam (saith he) there was Abel and Cain, 
A thorn in a garden cannot blemish the roses or the garden; but that a man may still say. Behold a fair garden.  in the Ark of Noah living creatures both clean and unclean, and in his house one Cham with Sem and japhet. In the house of Abraham, Ishmael with Isaac: in the house of Isaac, Esau with jacob; in the house of jacob, incestuous Rubin with chaste joseph: in the house of David, Absalon with Solomon: And how be it God himself had twice talked with Solomon, and had bestowed on him so many endowments of his grace in the house of his father; yea although himself was a Prophet and the author of some of the sacred and Canonical writs, yet did not the Devil cease to gain upon him, and to cause him to present unto him the sacrifices that were appointed for God. Finally Saint Augustine bringeth in the example of judas, and concludes, I have by long experiences learned, that as there are not on the earth better Christians then good Priests, so on the contrary I never knew a Christian so evil as a wicked Priest. 
Hiero. contra vigil.  To the same purpose speaketh Saint Jerome, no man did ever disesteem the College of the Apostles, because judas played the villain among them: no man ever misconceived of the Quires of Angels, by reason of Lucifer and his confederates: but rather by their unhappy end we should learn to do well, and be strengthened the more in the Christian faith, when it cometh into our consideration, that the Devil paineth not himself to draw a Minister to make his supper in a Synagogue, nor a Rabbin of the jews, nor a mussulman of the Turks; for from hence can redound no ignominy unto Christ jesus, neither can he by this gain in any thing in his pretensions, as he would by the assistance of a wicked Priest that doth consecrate the body of Christ jesus. Neither doth God suffer such execrable villainies to pass without great and marvelous wonders (as shall be seen in this History) but discovereth all by the extraordinary means, of his unbounded power, and doth enforce the Devils themselves to make discovery and proclaim the same, to their utter ruin and confusion. And from hence he ministereth matter and occasion unto Heretics to make acknowledgement of their Heresies: unto Magicians to abjure and abandon their abominations; unto Catholics to implant and establish themselves with better assurance in their faith. I have made some Annotations in the margin upon the points of greatest difficulty, because I would give contentment unto every one. I must entreat the courteous reader of this History to excuse me, if in the second part hereof I have been constrained to make mention oftentimes of myself, and those that were with me; there was a necessity for the doing of it, for the more ample verification of the History. Moreover the courteous reader shall do well to take heed, that in this History he do not therefore give credit to the Devil, in that he speaketh nought that is contrary to the Gospel and doctrine of the Church; but to give credit to him then, when he would set on foot some new and contrary doctrine. Besides he may observe, that this tendeth not any way to the overthrow of the company of the Virgins of Saint Ursula, for there is many times mention and repetition made in this History, that God hath made special election of them to confound and crush in pieces all magic, and the abhorred villainies thereof, and that for compensation of the same, they shall be extolled before God and before men. Furthermore the friendly reader will hold me excused for the rude and unpollished phrase of this book, I having a regard in a business of this nature to write rather truly then elegantly: he may remember that the French Dialects are different, as it was in Greece when it most flourished; and that Aristotle with his harsh kind of writing was no less profitable, then Demosthenes with his Attic phrase was pleasing: and the style of the Gospel and of Saint Paul is more powerful with us, than all the oratory of the world. Besides those that are possessed ordinarily spoke their mother tongue, so that it was expedient for the more faithful relation of the whole, to follow their vain of speaking word for word. Hence it cometh, that the phrases of the native French tongue could not be always observed. The scope of this History is, the fear of God and his judgements, the detestation of vice whereby the Majesty of God is provoked, and the avoiding of the pains of hell; more particularly, to cause in us a loathing of that abominable sin of Idolatry, which is perpetually committed in practising of Magic, and in the School of Satan. In the recollection of all, there hath been used great faithfulness, without any additions whatsoever; and the diligence that hath been employed herein may be seen in the page of the acts of the eighth of january, and in the following page.  
I have suppressed this History for the space of a year and more, and made no account to have had it published; but the zeal of the Catholic faith hath induced me thereunto, after I had once seen a letter missive of Monsieur du Vic, wherein he advertised, that the adversaries of our faith did triumph in Rochel, when the depositions of the Magician, now in question, were put forth in print, where it is said, that the said Magician did celebrate Mass in the Synagogue. And thereupon they make an inference, that the Mass is a diabolical thing, but do not withal consider, that the devils aim is to usurp upon the glory of God, and to invade (as much as in him lieth) the honour of his divinity, that in conclusion he may cause himself to be adored as a God. For he shamed not to demand it of Christ jesus himself, saying unto him, I will give unto thee all the kingdoms of the earth, 
Matth 4.  if thou wilt worship me, that is to say, if thou wilt acknowledge me to be the only God and Creator of all things, as Saint Chrysostome doth interpret it: as also he dared to abuse the sacred Scripture itself in the presence of Christ jesus. To which purpose speaketh Saint Augustine: showing that sacrifice appertaineth to God alone; 
August, lib. 20. contra Faustum Manich. c. 21.  as in the old Testament (saith he) the sacrifice of the law, in the new Testament the sacrifice of the true flesh of Christ on the Cross: and after his ascension, the sacrifice made in the Sacrament, which is in commemoration of his death and passion; he goeth on and saith. These are things which those proud spirits the Devil and his Angels do openly challenge and demand. And in the 4. book of the Trinity, chapter 13. about the end of the chapter he saith, Non intelligunt ne ipsos quidem superbissimos spiritus honoribus sacrificiorum gaudere potuisse, nisi uni vero Deo, pro quo coli volunt, verum sacrificium deberetur. That is, Idolaters do not understand that these haughty spirits could not be so pleased with the honour of sacrifices, were it not that truesacrifice were due to the only true God, in whose steed they would be served and honoured. Another inducement wherewith I was much moved, was a book in Latin lately printed in Paris, entitled Mimyca daemonum, compiled by Henry de Montaigne a gentleman of Languedoc L. of S. john de la cost, where in his precursory epistle he giveth to understand, that the occasion that gave life and birth unto this book (which doth intend to show that in all ages the Devil hath been God's ape, and usurps upon his glory) is to beat flat that shallow, yet dangerous conclusion which the Ministers of Languedoc held touching the depositions of the said Gaufridy; adding these words, Novatores in re tam levi insistunt, & libellum confessionis praedicti Gaufridij à suis curant ●mi, & venundari, ut rudi plebeculae, quam decipiunt, quasi horrorem sacerdotum ineutiant. But the truth of this History will clearly demonstrate, that God was grievously offended with such impiety, and that for to bring confusion on the same, he used a marvelous and unusual means, making the Devils themselves to be the discoverers of this Magician, who was afterwards burnt. Neither could it be otherwise detected; for the truth of this could not sink into their apprehensions that knew him, he being after a strange manner by the aid and convention of the Devil grown a covert and close hypocrite, and was after a stranger manner dismasked and laid open by the omnipotency of God, whom the Devils themselves are constrained to obey, when it is his good pleasure. The stream of this History runneth mainly on this point, to show, that all tendeth to ampliate the glory of God unto us, and to confirm our holy Catholic faith. Whence the courteous reader may also note, what regard God had of our Priest hood, when to convert one Priest that had so strangely gone astray, he did draw it on with such long and admirable solemnities. For matter of fact in this History, there is nothing to be wondered at, which hath not been observed and published upon other occurrences by three inquisitors of Spain in the year 1610. 
Printed by john de Mongastonat Lon. ground.  which was the very year that this History was acted; and at the heels of that followed another book of the same nature, made by Monsieur d' Ancre, one of the King's Counsel in the Parliament of Bourdeaux. 
The 6. book and 3. discourse pag. 459.  But the wonders were done in the person of him, who named himself and indeed was the Prince of all the rest in France, Spain and Turkey: 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 inveigle in as many sons and servants to Satan as they could. So that the providence of God, hath been the true means to put to rout all the army of Satan in this kind, in that his Standard is overthrown, and the very master of his camp trampled and trodden under foot. Moreover he that will more narrowly consider the History of Balaam the Magician, 
Numb. 22.  rehearsed in the book of Numbers, will not think it strange which by assidual experiments is verified of the Magicians and Witches of our time. For it is there said, that King Baelac being conscious to himself of his weakness to resist the army of Israel, sent to seek out Balaam as the greatest Magician of that Country, to charm and chain up the arms of the Israelits, and so to come to his purpose by this means. It is also recited in that History, that to make his charms and maledictions the more potent and effectual, he caused seven Altars to be built, and this was to sacrifice and invocate the seven Princes of the evil Spirits, which bare sway in the kingdom of Lucifer: 
Apoc. 1. D. Thom. 1. partic. quest. 113. art 2.  wherein he doth by way of limitation endeavour to make himself like to God in his Majesty, who hath seven principal Angels to assist him. Of whom S. Thomas as also S. Denis do say, that the seven superior orders do command and send forth, and the two inferior are commanded and sent; and hence it is that these first are properly styled Princes. Yet are we not to say, that the superiors do not come unto us when they are sent from God, for S. Michael and S. Gabriel in the 10. of Daniel, 
Tob. 12.  and in the 1. of Luke, and Raphael himself who is said to be one of the seven Assistants before God, were sent by him And in the 10 of Daniel, Michael who is one of the chiefest is come to aid me. And in our very History, 
The second part pag. 311. act of the 11. of jan. and the 6. act of the 12. Decem. pag. 39 6. Book 2 discourse pag. 414. after Cardan and Strozzi. Math 12. assumpsit 7. spiriritus nequiores se. Marc. 16. De qua eiecerat 7. demonia. See Dr. Maldonat upon the pastages which he literally maketh of the seven Devils.  mention is made of seven principal commanders amongst the other Devils, and the same is averred in the late History of Monsieur d' Ancre touching the country of Biscaye. These Altars were built to sacrifice a Bull and a sheep upon every of them to these seven Devils (which was the very manner of sacrificing to God in the Law) and by these means to obtain of them that which he desired, Dabo sicadens adoraveris me. And because they sought to work against the honour of God, and the public good of the Church by him that was the Prince of all the Magicians of the East, it is said, that God to discocover and give stoppage unto such impiety against his Majesty, and villainy against his Church, did show great and unusual wonders; to wit, that a good Angel did visibly appear highly displeased, and exceedingly dreadful, brandishing a sword in his hand, that an ass spoke by as great a miracle, that the Sorcerer himself became a Prophet, God putting that into his mouth which was not in his heart, and he speaking oppositely unto that which he had determined, whereby Magic was by the Magician himself defeated and put to confusion: to the end (saith S. Ambrose) that the perfidiousness of those that believed not in God, might by their own South-faier and Sorcerer be reprehended. We are further to hope, that this History will be no less profitable and useful unto France, then that of Lion printed in French in the year 1566. 
Bartholomaeus Fayus praeses. Parisiensis in Energumenico Hadrian. Hofstadius ser. 52. de Eucharistia. joan. Lorinus in acta apost. c. 5. vers. 16.  which greatly confirmed the Catholic faith, and converted many heretics, that heard the Devil which possessed a Virgin to say divers times in a high voice, that these Heretics were his friends and confederates; and that the reality of Christ's body was in the Sacrament, because in it there was Hoc. To this purpose speaketh S. Augustine in the 1. book of the Concordance of the Evangelists chap. 15. that in his time the Paynims durst not blaspheme jesus Christ, because their Oracles were constrained by the power of God to speak well of him: and thereupon the Paynims began to blaspheme the Apostles; but (saith he, speaking to the Paynims) question your Oracles touching the sanctity of life of the Apostles, and you shall clearly see, that they will be enforced to speak well of them also. If they could not have had a power to speak a truth, S. Augustine had made these other more obstinate in their unbeleese. S. Thomas in his Opusculum 17. cap. 10. answering to the fourth objection of those that said, it was unlawful to receive children into the orders of Religion, because that sometimes it proceedeth from the temptation of the Devil, he saith, that there is no danger to follow that which perhaps may be a temptation of the Devil, so that it be to a good end, with this provision, that if the Devil would afterwards wreathe and wrest this to an evil purpose, as to scandalise or corrupt others, they do not consent unto the evil; otherwise the Devil by this scruple may divert us from all goodness. Thus did S. Anthony practise who was well versed in this art, 
Anthanas. in vit. Anthonii. joan. Lorin in act. Apost, c. 16. vers. 17.  as Athanasius observeth. And for resolution of all scrupulous doubts, a late Doctor of Province of the society of jesus, called father john Lorin hath prettily collected, that the Devil may speak truth four several ways: first to beguile those that are unbelievers and faithless, because they may say, this is not true, for the Devil saith it; as S. Chrysostome and Oecumenius have noted upon the 16. chapter of the Acts of the Apostles, where it is said, that Paul being with his associates in the city of Philippi, a maid having an evil Spirit upon her, cried after them and said, These men are the servants of the high God, and do show unto you the way of salvation. Saint Paul for a while suffered her to say this, thinking that it might be available unto some; but when she still continued on for many days, he grew angry, and conceiving that this might be hurtful unto others, he commanded him to come out of the maiden in the name of Christ jesus, 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 alleged by S. Chrysostome upon the same passage saying, 
Marc. 5.  that he behaveth himself herein as a guilty person before his judge, and a boy before his Schoolmaster, holding the rod with his hands for fear of being scourged. 
The discourse of the history which is faithfully gathered shall give you to understand that the Devil spoke after this manner.  After this manner did a Devil flatter Christ jesus, saying, I pray thee torment me not jesus, thou Son of God; in which he spoke the pure truth. Thirdly, (which is the most ordinary fashion) when they are enforced thereunto in despite of themselves, by the divine and hidden providence of God, or in the virtue of his name by exorcisms; which reason is alleged by the sweet and religious Poet Arator, in his Poems upon the Acts of the Apostles, as also by venerable Bede, and many others. Fourthly, he speaketh truth to gain thereby an opportunity to accuse and give attestation against unbelieving and impenitent men, before the throne of God's judgement. Whereupon Saint Anthony rehearseth the history of a Devil, that having taken on him the shape and habit of a Preacher, made a very good sharp sermon, and in the end declared before them all, that he was a wicked Spirit permitted by God to accuse unbelieving and unrepentent persons before the tribunal of God's judgements. The friendly Reader may be pleased to have regard unto two things; first that this is a History making a bare declaration of a fact, & is no foundation whereupon to build our faith, though it may serve very fitly to stir us up to ponder upon the judgements of God. The other is, that he take not in ill part the frequent repetition of things, for that it was expedient to express and fashion this History to the truth: although those very repetitions were so varied and expressed with such vehemence, that they were neither unfruitful nor superfluous to the standers by, but did raise in them such passions, that they cast forth many sighs and tears, God for his goodness touch and make tender all our hearts by those many means and remedies, which he hath bestowed upon us.   

THE SUMMARIE OF THE HISTORY OF the Magician burned at Aix, in the year 1611. the last of April.  
IN the City of Marseille there was a Priest called Lewes Gaufridi, that came from the side of the mountains of Province, and for the space of 14. years remained a Magician. He fell into it, by reading a certain book in written hand, where there was French verses with divers characters: and this was found by him amongst the books of an Uncle of his, that died some years past; so that in conclusion the Devil did visibly appear unto him in a human shape, and said. What wilt thou with me, for thou hast called me? And after some discourse, the said Lewes Gawfridi said unto him, If thou hast power to give me what I desire, I ask of thee two things. First that all the women that I shall be in love withal, do affect and follow me: Secondly that I may gain estimation and honour above all other Priests of this Country, and amongst men of worth and credit. The devil having promised him these two things did reciprocally demand, to have given him his body, his soul, and his works: whereunto he answered, that he would freely bestow these three things upon him, only he desired to make reservation of administering the Sacraments. And being thus agreed, the said Gaufridi gave him a schedule signed with his blood, and the devil interchangeably gave unto him another, and promised unto him as aforesaid.  
And being now become such a one, he endeavoured to seduce a young girl, of the age of nine or ten years called Magdalene de Demandoul, alias de la Pallud, daughter unto Mounsieur de la Pallud, a gentleman of Provinco, whose consent at last he gained, and led her whiles she remained at a Grange of the said Monsieur de la Pallud; to a Cave or den not far from the said Grange: where she saw a great number of people (who were the Synod of Sorcerers) and was much abashed at the same. But the magician told her, these are all our friends, and you must be marked like unto them: and so took the poor affrighted girl and marked and abused her; yet for all this she would reveal nothing when she came home, neither to father, nor to mother, nor to any other. Afterward she was ordinarily carried by the Devil to that Conventicle, and was made the Princess of the Synagogue, as the said Lewes was the Prince. Notwithstanding this, whiles she re maimed still at her Fathers, by the grace of God (who had regard of her young and tender years) she had a desire to become one of the Virgins of Saint Ursula, that are resident at Aix in Province, under the conduct and government of Priests called the Priests of the Christian doctrine.  
This her intendment she communicated unto the Magician, who dehorted her from it with all the enforcements bec old, and persuaded her to marry, promising to provide for her a rich and proper man to be her husband. For all this she still persisted in her first resolution, which put the Magician into such passion and choler, that he menaced her and said, if thou do go thither I will destroy all the company, as well of the virgins of S. Ursula, as of the Priests of the Doctrine. Being gone thither, the Magician by Witchcraft, & power of a Schedule which she had formerly given the devil signed with her blood, so wrought that she was possessed by Belzebub, and many others of his associates. He also did by a Charm bewitch a companion of hers called Louyse Capeau, by the force whereof (as also because she had divers times besought God, that she might endure all torments even to the pains of hell, as much as she could be capable of, that she might convert certain of her sisters there, who were in a desperate estate, & devoid of the grace of God) the said Louyse was possessed by a wicked spirit called Verrine, and by two other his companions. This being so, father john Baptista Romillon Superior of the Priests of the Doctrine, perceived by their extraordinary gestures, that these two women, were possessed, and thereupon caused them privately to be exorcised in their Chapel, as one that feared least this might tend to the defamation of that Company. And having continued this for the space of a year and certain months, and to his understanding profited nothing (for the devils could never all that space be brought to speak) he brought the said Magdalene as more manifestly possessed then the other to S. Maximin, to crave there the advise of Father Sebastian Michaelis Priour of the Covent Royal that is at Saint Maximin, where the body of S. Magdalene lieth: who was of opinion, that there should a general Confession be by her made to S. Magdalene, and so she should receive absolution from him, as from the Inquisitor of the Faith, lest otherwise she might reserve some particular fact to herself. Afterward they made her make a vow for 9 days in the Chapel where the blessed S. Magdalene doth lie, and did exorcise her evening and morning, in which time the devils used strange motions and gestures, and grievously tormented her, but would never speak.  
And now approached the time of Aduent, in which the said Father was to preach in the city of Aix: he therefore advised Father Romillon to bring Magdalene▪ and Louyse likewise to S. Baume, a place where S. Magdalene for thirty years space did her penance; and as a Vicarige that belongeth unto the Covent Royal of S. Maximin: and told him that some dates past he had sent thither Father Francis Domptius a Feming by birth and Doctor of Divinity in the University of Louvain, who beside ●his o●h●r sufficiencies had formerly exorcised in this kind. And all this was done accordingly.  
When the two that were possessed came to S. Baume, Vertine that was in the body of Louyse began to discourse upon the day of the conception of our Lady, and spoke a full hour; and continued on these discourses twice a day at the two Exorcisms till the third of january; saying that he was abiding there by God's appointment (although constrained and compelled thereunto) to convert and make known unto the world two magicians, especially him who was the Prince of them and commanded all the Magicians of Spain, France, England, and Turkey, and had Lucifer fo● his devil. And further he added that God could no longer endure the blasphemies & injuries, which they in the depth of night committed against his majesty, and against the blessed Sacrament, and said, that upon special causes God had destinated him unto this, and to be an instrument of their conversion, which never yet took effect, because they had renounced God, the merits of Christ jesus, his blessed mother, all the Quires of Angels, and all the blessed Saints: as also all confessions and the other Sacraments, all preaching and exhortations of men, all motions and inspirations from God, and all visible creatures which might any way lead them on to their conversion unto God: the devil (said he) only excepted. Hence it is that God hath made choice by a great and new miracle of the devils themselves (said he) for the manifestation and conversion of them.  
In these discourses, he principally endeavoured the conversion of Magdalene, and did rudely lay to her charge in the presence of a great multitude of people that stocked thither every day, that she was not entirely converted, that she had a heart of stone, and that she did still practise and hold intelligence with Belzebub, having the day or the night before consented anew unto him. Finally he told her before all the standers by whatsoever she did in that Synagogue of witches: And hereupon she became so ashamed of herself, especially when she heard him say she was a Magician, that she began to shed many tears, and remained afterwards a perfect Convert.  
This once performed, Verrine began to inveigh against the Prince of the Sorcerers, without naming him: but said, that he knew well enough what was spoken of him, either by the report of wicked spirits, or himself coming there in person to hold his synod, or by the speech of the lookers on, who cried with a loud voice, That if he would not be converted he should be burnt alive, yet he made slight of his conversion: and therefore one day he named him aloud in the presence of much people, and wrote him a letter by the hand of the Father the Exorcist; of which he made little reckoning.  
The Aduent being finished, Father Michaelis parted from Aix after Christmas, and came to Saint Baume, where he remained from the first of januarie till the fifth of February, to try whether the two women were really possessed, or no: because they spoke diversly of it, and himself had a desire to make trial thereof, in regard they were in a Church of his jurisdiction. So having observed all, and being confident that the two girls were indeed possessed, as also seeing what strange events had befallen, which were caused either by the devils or the Magicians: when the time of Lent drew near he went again to Aix, to continue there his preaching, and acquainted Monsieur du Vair chief Precedent of the Court of Parliament in Province, with every circumstance: and told him that there were three distinct infallible essences or realities in Magdalene, which when he found to be true, he together with the parliament of Aix proceeded against the Magician, but obtained grace and pardon for Magdalene from his Majesty, who had regard and compassion of her tender years and considered that the seducements were very full of craft and subtlety.  
The Acts that were taken day by day from the beginning of December until the 24 of April in the year 1611. do extend and enlarge more amply all these strange events and passages, as also any new occurrence that happened until that time. The said father Michaelis was present at all the acts and Exorcisms four months together, to wit, january, February, March, and April, besides that whereof he was an eye witness about the end of December,   

A TABLE OF THE DIFFIculties that are propounded touching this History.  

1. WHether it be lawful for a woman to discourse and reason in a Church?  
2. Whether it behooves us to believe all the Devil saith?  
3. He saith that Antichrist is borne. Whereupon it were good to be prepared lest we should be surprised, as those in the time of the Deluge.  
4. Whether Solomon be damned, and Nabuchodonosor saved?  
5. The Devil seemeth to command the Exorcist.  
6. Whether Henry the great, the fourth of that name be saved? See the discourse of S. Hierome upon the first chapter of the Prophet Nahum.  
7. That the blessed Sacrament hath been trodden under foot.  
8. Whether it be lawful to write letters unto Saints in Paradise?  
9 Whether the Devil may pray to God for to save sinners?  
10. The Devil saith, that God did promise him a diminution of his torments.  
11. Whether there be not here an appearance of ambition.    

THE REPORT AND EXPLICATION OF the passage of S. Jerome, upon the 1. chapter of the Prophet Nahum, where it is said:  
WHat do you imagine against God? he will make an utter destruction (that is to say, he will bring all things to an end) affliction shall not rise up the second time: or according to the Septuagints, He will not take vengeance twice upon the same subject in affliction.  
Hereupon S. Jerome discourseth against the Marcionites, and other ancient Heretics, who accused God in the old Testament of cruelty, and alleged the examples of those that perished in the flood, of those that were stricken with lightning from heaven, in Sodom and the neighbouring towns: of the Egyptians that were drowned in the red sea, and of a great multitude of people that died in the desert.  
To which he answereth, that in all this there is more mercy than justice, for he afflicted them with some temporal punishment, that they might not be eternally damned. This is clear in the Prophet, who saith plainly, that God will not take vengeance twice on the same subject.  
Then (saith he) those that have been once punished, shall not be punished afterwards; otherwise it might occasion men to say that the Scripture is not true, out subject to lies. We are then to say (addeth Saint Jerome) that these receper●nt mala in vita sua, and consequently not in the other world. He groundeth this upon the saying of S. Peter, that many at the time of the flood repented them of their sins, and went not immediately into hell fire, but were put into a prison, from which Christ jesus delivered them when he descended into hell. The same also must be understood of the others above named. After all this Saint Jerome maketh a very apposite question, saying: What shall we then judge of a Christian, whom another findeth in adultery and cutteth off his head? To this he answereth in another manner, and saith: No man can prevent or anticipate the sentence of God our righteous judge, thereby to give impeachment unto the course of his vengeance, which he inflicteth according to the measure of those punishments, that are by him decreed for our great offences.  
He meaneth, that if a man should pretend to delude God, and say, I will hinder God from condemning of this sinner, and will punish him myself in this world, he would much deceive himself. For the reason why God doth not punish in the other world, doth presuppose that God himself in his providence hath punished it, and that he who receiveth castigation in this world, doth whiles his affliction is upon him repent him of his sins, and semblable unto the good these, ask pardon in his punishment. On the other side, if a Christian be beheaded in the very act of adultery, he hath no leisure to make an acknowledgement, and crave pardon of God; which is another case, and not comprised in the sentence of the Prophet Nahum. Better it is (saith S. Jerome) that the transgressor be punished in this world; as he who cursed the people of Israel, or he that gathered wood on the Sabbath day, for they had time to acknowledge their sins, which yet were much more pardonable than the sin of adultery.  
From this discourse of S. Ieromes, some school divines have drawn this conc●●sion, that if a malefactor that is condemned to die, receiveth his death willingly because he hath offended God, and in hope of the remission of his sins, he is not to endure further pain in the other world: because there can be no greater love in the world, then freely and willingly to die for God, for the remission and satisfaction of the offence committed against his Majesty.   

AN EXTRACT OF THE King's Privilege.  
BY the permission and privilege of the King, it is granted to Charles Chastellaine, sworn Printer in the university of Paris, to print or cause to be printed, to sell and to disperse this present book, entitled, The admirable History of the possession and conversion of a penitent woman, seduced by a Magician, compiled and digested into order by the Reverend Father, Michaelis, Doctor of Divinity, and Preacher. We do therefore forbid all Stationers, Printers, and all others of what estate, quality, or condition soever they be, to print, or cause to be printed the said book, or to sell and vent the same during the term of six years, upon pain of confiscation of the said Copies, and an arbitrary amersement beside: as is more lagely declared in the Letters Patents.  
Given at Paris the third of August, in the year of Grace, 1612. And of our Reign the third. By the King in his Counsel. DV FOS.   

AN APOLOGY UNTO THE DOUBTS that are proposed touching this admirable History of the possession and conversion of a Penitent woman, etc.  
AN ADVERTISEMENT TO THE Reader.  
This book is a bare History, that maketh true declaration of all the passages which happened in the discovery of a Magician, and conversion of a seduced sinner.  
THe wicked Spirit that was the instrument of this discovery, called himself Verrine, and declared that himself was a Devil, damned eternal, without hope or redemption. This he well showed by his deeds, for from the month of December until the end of April, he did what in him lay to stop and hinder Louyse, whom he possessed from making an end of her confession, and from receiving the blessed Sacrament: the like did Belzebub by Magdalene.  
God (saith he) is not my redeemer, but my severe judge. And addeth, that it is a wonder extraordinarily rare, that he is thus constrained to speak the truth; yea it is more (saith he) then to create the world, in that the Devils in this constraint, resist as much they are able, and enter into dispute with God. He also said, I was not sent by God to preach the Gospel, I should lie to say it; but said that God had permitted him to enter into this body for his glory, and for the conversion of many souls, especially of these two.  
Both the Devils did discover and declare, all the enormous and gross villainies that these Magicians committed in their cursed Synagogue. Verrine further said, I speak unto you things tending to your salvation: take and make use of that which is good (as if a wicked Priest should give you good exhortations) and if you will not, I tell you, you shall not be constrained unto it.  
These particulars with many others of a semblable nature, will give an easy check to those apprehensions, that should misconceive them to be Angels of light: for they do plainly appear what they are, to wit true Devils. And consequently, in this regard there is no danger of being abused, by those which speak in persons possessed, because we know they are very Devils, which in these cases we must always presuppose as a foundation. The strange torments and gestures which do appear beyond the strength of man in the bodies of those that are possessed, do prove also the same unto us.  
This being presupposed, it remaineth now to clear up some difficulties that were propounded since the impression of this book: which not withstanding consistunt in facto tantum, and not in any points of our faith. And although I had for the most part briefly swept away these doubts in my Annotations in the margin, yet because I will give no disrelish unto any, I will make a longer explication of the same: always supposing that which I have noted in the 260. page upon the day of Saint john the Evangelist, that touching the predictions to come, time will make the truth or falsehood thereof to appear haereafter, and touching those things that are abstruse and hidden, we must in the mean time hold us to that, which is decreed and taught by the Church.   

THE DOUBTS BY SOME PROPOUNDED touching the History comprised in this book.  

THE I. DOUBT.  
Whether it be lawful that a woman should speak and preach in the Church, since that Saint Paul forbiddeth a woman to speak there?  

THE ANSWER.  
THat a woman possessed should speak in the Church, or rather the Devil by her mouth, during the time of Exorcisms, is no new thing in the Church of God; and the fresh remembrance of the woman of Laon that was possessed in the face of the whole Court, and of diverse Prelates, doth give ample attestation of the same, 
Boleze, 1566. Bartholomaeus Fayus praeses Paristensis in energumenico. Hadrianus Ho●●tadius serm. 52. de Eucharistia. johannes Lorinus in Acta Apost. cap. 5. & 16.  which History was word for word so largely written, that it ariseth to a just volume; and many grave personages have alleged the same, so that diverse Preachers made no scruple to make mention thereof in the Pulpit as of a great miracle, sent from God, to confirm the Catholic faith, which began then to fluctuate and waver in many, and also to convert Heretics unto the truth. This book hath been seen and received in all the quarters of Christendom, as some have observed: yet neither Bishops, nor the Sorbone, nor any University did ever show any disgust they took in the publication of the same, nay it hath been found, that it hath wrought good effect in the propagation and advancement of the faith. 
Hieron in vita Hilarions.  Saint Jerome thought it no scorn to write the History of a woman possessed through witchcraft, together with the manner thereof, and the questions of the Exorcist Saint Hilarion, and the answers made by the Devil. And in our time a Nun of Milan that was possessed, 
joan. Lorin. in Act. Apostol. cap. 16.  did in like manner discourse out of the Scripture, as ours do in this History.  
As for the matter of preaching which some may here conceive, the History itself will thwart all such imaginations; for she never went into the Pulpit, and the Devil himself did oftentimes protest that he was no Preacher, saying that if God should command him to go into the Pulpit to declare who this Magician is, he must have taken upon him the shape and semblance of a man, because it would not befitt a woman to do it.    

THE II. DOUBT.  
Whether we are to believe all the Devil saith?  

THE ANSWER.  
IT is a note worthy of observation, that he never said it was necessary to believe him, but when he spoke out of the Gospel's and the Scripture, and then he sharply rebuked all Heretics and unbelievers: but when he speaketh otherwise, he plainly saith that he constraineth and tieth none to believe him as appeareth in the 249. page, about the end of the Act taken upon Christmas day.    

THE III. DOUBT.  
He saith that Antichrist is borne.  

ANSWER.  
THis hath been said many times by the Doctors, as by Saint Gregory and others; 
In registro,  and about 200. years after, 
D. Antonius in Historia.  Saint Vincent Ferrier did say it, and preach it, and doth assure us of the same in the Treatise he made De Antichristo, which was verified in john Husse burned at the Council of Constance, until which time the said Saint Vincent lived: And this john hus was the first original and source of heresies both of the age past and of this now present. Quoniam Antichristi multi sunt, & Antichristus i●m venit, saith Saint john. And who knoweth what God prepareth and storeth up for the heinous transgressions of our age.    

THE FOUR DOUBT.  
Whether Solomon be damned, and Nabuchodonosor saved?  

ANSWER.  
THe Annotation which I have made in the margin, doth make known that this is a Problem in the Church, yet Saint Augustine holdeth he is damned upon the 126. Psalm, and in many other passages, as Bellarmine noteth 1. tom. lib. 1. controvers. cap. 5. who is of the same opinion, together with Lyra upon the second of Kings the 7. Chapter. 
In Decretis de Poenitentia.  Touching Nabuchodonosor Saint Augustine doth oppose him directly against Pharaoh, and magnifies the justice of God in Pharaohs reprobation, and his mercy in nabuchodonosor's salvation, although both (saith he) were equal in condition and dignity, and in the greatness of their sins. The repentance of the latter appeareth in the Scripture: And Epiphanius reporteth that Nabuchodonosor after he recovered his wits, 
Lib. de interitu Prophetarum, in Danielem.  in all his life after did never eat flesh nor drink wine; and was advised to do this by the Prophet Daniel.    

THE V. DOUBT.  
The Devil seemeth to command the Exorcist, saying to him, take the stole and exorcise me.  

THE ANSWER.  
Here is to be noted, that immediately after it is said, command me; and he doth oftentimes protest, that he neither can, nor will do any thing without his command. In which he showeth, that he speaketh not after the manner of one that commandeth, but of one that desireth and would be commanded. Example hereof we have in the Gospel, where it is said: Sieijcis nos hinc, mitte nos in gregem porcorum: & ait jesus, Ite, 
Matth. 8. & Marc. 5.  where it is clear, thaty word Mitte is not imperatively spoken, but by way of deprecation. 
Athanas●n vita Anthonij.  Saint Athanasius reporteth, that when the Devil persuaded S. Anthony to pray to God, he prayed unto him, not because the Devil said it, but because it was his duty, and that the Devil therein did speak agreeable unto the word of God.    

THE VI DOUBT.  
Whether Henry the great, the fourth of that name be saved?  

THE ANSWER.  
THe Devil doth say it, and repeat it three several times in divers places. And whereas it may be objected, that this may bring in a bad example, the answer is clear, that chose it is a marvelous example unto us against Sorcerers, since that God doth so freely and largely pardon those, who are not hasty to give credit unto their abominations.  

Nolite judicare, etc. Dijs non detrahes, Principi populitui non maledices.  And because it is said, that it was likely that his death was a kind of Martyrdom; we are to interpret all doubtful and indifferent things to the best, as we are commanded in the Gospel, especially in behalf of our Kings and Princes. We must suppose that before his Assassinate, a German Astrologian did foretell the day of his death, and he was afterwards advertised thereof by others. We must also suppose, that by the excellency of his judgement, and through the great faith which he had in God, and by the instructions of his ghostly fathers, he had this faith and knowledge, as to think it a grievous sin to believe judiciary Astrologers, or Magicians. All this being by us supposed, as every true Frenchman and indeed every good Catholic aught, it is easy to resolve this difficulty, that his death was a kind of Martyrdom; since is a man shall suffer death for any virtue be it moral or divine, with faith, it is always a Martyrdom. Beati qui persecutionem patiuntur propter iustiriam, quoniam ipsorum est regnum calorum. As for example, if some or other had foretold joseph, that unless he gave consent unto the lascivious desires of his Mistress, he should as he went out of the house be murdered. If this had happened, joseph had been a true Martyr, because he rather made election to expose his life to danger, then to offend God through incontinency. Much more, when such a mischief as this befalls a man, because he would not transgress the first commandment of the Law, which is the weightiest and of most importance amongst them all; 
Hoc maximum est & primum mandatum.  the observation of which is most frequently commanded in the law, and the transgression the most severely threatened and avenged. This doctrine is the decision of Saint Thomas, 
2.2. quaest. 124. art. 5.  who concludes that if a man suffer death for any virtue whatsoever, it is a true Martyrdom, And he all eageth the example of Saint john Baptist, who was a true Martyr, in that he did defend continency against the incestuousnesse of Herode. 
Apud Theodoretum, in hist. Ecclesi●st.  In like manner was that good Monk declared by a Council to be a Martyr, because in running betwixt two fencers to part them, he was slain by them. 
Chrysost. Hom. 3. in 1. ad Thessaly.  Saint Chrysostome doth precisely say, that he which may be healed of some malady by enchantments, and refuseth all such help, lest he might offend God, and had rather die, then have the use of the same, in this case (saith he) he is a Martyr. Furthermore Cardinal Cajetan commenting upon the above-cited article of Saint Thomas, saith, that if a man be slain to avoid a venial sin, that death is a Martyrdom; for it chanced unto him, because he would not offend God, and because he desired to support virtue. Those that would play the Philosophers and say; the deceased King called not on the name of God in the last period of his life, let them know that he might do that so suddenly and secretly, that none about him might perceive it, much less understand it. How easily might he lift up his heart and inward parts unto God, and that in a moment of time, especially for that his precedent desire might minister quick assistance hereunto; because that day he powered out his prayers unto God, more particularly and for a longer space, than he accustomed to do. Besides, that honourable company which were with him in his Caroche, do show that he went not surcharged with any wicked project or purpose.    

THE VII. DOUBT.  
It tendeth little to edification, where it is said, that the blessed Sacrament was trodden under feet.  

ANSWER.  
I Have cleared this very largely in the Epistle to the Reader. Besides the miracle which followed thereupon did much condemn Sorcerers, and tended to the edification of good Christians. It was further necessary to touch upon this point, as well for the integrity of this History, as also because the said profanation was already published, and all the heretic ministers of Xaintogne and Languedoc made their best advantages from the same, as may be seen in the said Epistle. The But and aim of this History is, to declare how much God is offended with such unhallowed and sacrilegious persons, as will appear through the whole frame and body of this History. I should desire, that the historians in such cases would imitate the sacred Scripture, which never sets before us any profanation of those things that are sanctified, but it presently subjoins a miracle, as may be seen in the History of the sons of Heli, and of their death; of the Philistines profaning the Ark, and their plagues: of the Bethsamites who were too curious to behold it, and the fire that fell from heaven upon them: of the two sons of Aaron, Nabad and Abiud, and the fire that went out from their Censers and destroyed them: of Choran and Dathan taking their Censers, and the earth opening under them: of king Ozias offering incense on the Altar, and of the leprosy where with he was stricken. In the new Testament, of the profaners of the Temple, and the whips wherewith they were chased away, 
Hieron, in Matth.  which Saint Jerome taketh to be a great miracle: of Ananias and Saphira, and of their sudden death: and to come nearer to our purpose, of judas profaning the blessed Eucharist, and of his death the morrow after, with his belly breaking asunder in the middle. Saint Paul was well practised in this, who when he had told the Corinthians of this profanation, he presently sets before their consideration those, that for this cause were dead, sick, and feeble, by the vengeance of the just judgement of God. And it is a clear truth, that at sundry other times things sacred have been made profane, which the holy Ghost passeth over in silence, because there ensued no miracle ●hereupon: which when it happeneth may edify as much or more, than the profanation can give occasion of scandal. The same is held by S. Cyprian, and S. Gre●ory in his Dialogues. 
Cyprian. Serm. de lapsis.  To this purpose may be alleged ●he example of the Donatists, that gave the blessed Sacrament unto dogs, who running presently mad, tur●ed upon them and tore them in pieces. As also of him ●ho came in to the city of Bewith, recited in the works of S. Athanasius: and of him of Paris, whose marks ●re yet in the Church of Bulliettes, in Latin, Ecclesia Do●ini Bullientis, the blessed Sacrament being thrown ●●to a boiling cauldron. Another miracle is to be seen 〈◊〉 the holy Chapel at Diion. Besides the blessed Eucharist is more profaned, when it entereth into a soul ●●at is polluted with the infections of sin, than it can ●e said to be in this place.    

THE VIII. DOUBT.  
How and for what reason did Magdalene by the advice of her Confessor, write one letter to the blessed Virgin, and another to the glorious S. Magdalene?  

ANSWER.  
IT is a very profitable way which our spiritual father's ● do use, to instruct & enure those that have any knowledge, to holy exercises and meditations; and by this ●eans they become ready & expert therein. As a schole-●aster commandeth his scholar to write letters to his father or mother, to the King or to the Pope, not that he would have the letters sent, but that his scholar should ●y this gain some skill and ability: for it is one thing to write, and another thing to send a letter. So many in our ●ge have with great devotion dedicated the epistles of ●heir books to the blessed Virgin, not with an intent to send them, but to give contentment to their devotion. As for example the Epistle of the Book touching cases of conscience made by Friar Benedictus, and of the Book of evangelical demonstrations upon the 3. Maries, made by another Friar. The same was also practised by the Emperor Theodosius, who wrote a letter to S. Chrysostome, 
Lib. 14. Eccles hist. cap. 43.  that was dead more than 30. years before: which letter is to be seen in Nicephorus.  
Touching the correction of this letter which was made by the Devil, we are to conceive, that he was enforced by God, to busy himself in the conversion of Magdalene, as is by experience verified unto us. There is no difficulty of this, for it is apparent, that a spirit is more sharp-sighted and piercing, and more particularly familiar with men's faults and imperfections than any man can be either with his own, or with others.    

THE IX. DOUBT.  
How the Devil could pray to God for the conversion of the Magician, presenting to God the Father the merits of the death and passion of his Son, of the blessed Virgin, and of all the Saints of Paradise?  

ANSWER.  
WHen a good or bad Spirit doth put motions into a man, 
S. Thom. 1.2. quaest. 1. art. 1.  if he yield his consent and doth operate with them, than is the action said to be the man's and not the Spirits; because a voluntary action proceeding from freewill, is an action appertaining to a man. When it is said, that a Spirit did ask of God to be a Spirit of lies in the mouths of the Prophets of Achab, although this lying spirit, 
3. Reg. 22.  did speak by the mouth of Zedekias and other false Prophets, yet the action of prophesying falsely, is attributed to Zedechias and his companions. In like manner, when the wicked Spirit came to Saul, and made him throw his spear at David, 
1. Reg. 18.  ●his action is Saul's and not the wicked Spirits, because Saul did consent and work with him. 
Inuasit spiritus Dei malus Saul & prophetabat in medio domus suae, tenebatque lanceá & misit eam, etc.  So when the good Angel came upon Samson, by whose force and ●ower he slew a thousand Philistines with the jaw-bone of an ass, the Scripture doth appropriate this victorious action unto Samson holding the jaw-bone in his ●and. When the same good spirit made Elizabeth to declare the praises of the Virgin, the Gospel doth make the action to be blessed Elizabeth's, exclamavit & dixit. The same may be said of S. john Baptist, who leapt for ●oy in his mother's belly, because he did cooperate and ●eeld his consent thereunto, by his precedent freewill, ●s many of the fathers have observed. In the same sense ●oth Saint Augustine and others interpret that sentence of S. Paul, Spiritus postulat pro vobis gemitibus in●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 hereof is two fold. First that it was God himself immediately that did it, by withdrawing his grace: secondly, that it was by God's permission, who suffered Satan to tempt him even to obdurateness of heart, without control or hindrance. Howsoever it be, all the evil actions of Pharaoh that proceeded from this hardness of heart, and even that too, are attributed to Pharaoh, Induravit Pharaoh cor suum, saith the Scripture; and the reason hereof is, because he delighted and gave his consent unto this hardness of heart.  
Thus fared it with the Devil that possessed Louyse, when God by his absolute power (as the Devil himself said, and often repeated that it was a very great miracle) constrained the Devil to moo●e the tongue of Louyse, and to imprint in her imagination all which she should say, Louyse giving her consent unto it, out of a longing she had to convert the Magician and Magdalene. All these prayers were the actions of Louyse and not of the Devil but as an inftigatour. Peradventure God would have it so, to demonstrate the more how grievous the offence of the said Magdalene was; she at that time sending forth hideous yells and cries with all the force she had for the space of an hour, till she had lost her voice; as also to show how much prayer and merit must be employed in the conversion of a miserable man, so far banished from the presence of God. And although the wicked Spirit did sometimes speak by Parenthesis in his own person, to declare that he was the author and mover of this discourse, yet this lets not, but that those other actions might be human, she working with them, and not these Parentheses. And as we have noted upon the passage in the 292. page, the act of the second of january and the 275. page in the act of the 29. of December, she afterward said, that she did labour and consent unto all those prayers, as if it had proceeded from her own proper and first motion. Which being so, there is no doubt but she might present the oblation of jesus Christ to God his Father, as all Christians that are present at Mass do or aught to do. Pro quibus tibi offerimus, vel qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus, etc. Hereunto I add, that of S. Thomas cited before in our Epistle, who saith, that when a young man is tempted by the Devil to enter into the orders of religion, who hopes by this means either to overthrow him, or by him to spoil others, and that this young man doth then pray to God to give him grace to be received, this action is meritorious and good, as being a human action, proceeding from a good intention, although the Devil be the author thereof. And if when the Devil straineth to put his first design in execution, he do yet resist him, then gaineth he a double conquest upon his enemy. The same may be said of all other good works, as giving of Alms, or hearing the word of God. Actiones sunt suppositorum.    

THE X. DOUBT.  
The Devil saith, that God promised him a diminution of his pains.  

ANSWER.  
THe essential torment of the Devils, which is the deprivation of the sight of God, and is the greatest of all others, together with the punishment allotted unto them from the beginning, and proportionable vn●o their first sin, cannot be subject to augmentation or diminution, as may those accidental pains be, which are often written and mentioned in Exorcisms, Augeo tibi poenas. The doctors of Saint Ieromes time were of opinion, 
Hierom super 5. cap. Matth.  that evil spirits have new punishments inflicted on them, as oft as they offended God, & these punishments are temporal: as parallel hereunto, there is an accidental joy in the good Angels at the conversion of a sinner, which is lost again, when he returns and falls into a relapse, but their essential joy remains for ever. Besides God at the last judgement will augment their pains. Vt, 
Marc. 5. Matth. 8.2. Pet. 2.  quid venisti ante tempus ●orquere nos? & tradidit cruciandos in judicium reser●ari: although there should be nothing else done unto ●em, than the shutting and penning of them up in hell, being now at more liberty in the air. And when a ●ood Angel binds a wicked Spirit (as in Tobias and in ●e Revelation) then is his pain increased, 
Tob. 8. Apoc. 20.  and when 〈◊〉 is loosed, then is it diminished and taken away. So ●all Lucifer be served at the end of the world, Soluetur athanas iam alligatus. There is here no doubt then, if ●e attribute this unto the unlimited power of God, by ●hich he is able to do all things, and of this power doth 〈◊〉 Devil expressly speak, as we have before observed.    

THE XI. DOUBT.  
There is a show and semblance of ambition, by reason certain praises are bestowed in common, and some given more particularly: which might well be spared.  

ANSWER.  
Touching this point, there are two forts of learned men, which have said their opinions of it. The first being led by the direction of their knowledge, answer 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 understand, that in the composure of a History, the truth must be purely told and written, and must neither wrap up in silence, reprehensions nor praises, vices nor virtues) conclude, that it had been better to have spared them. Notwithstanding Moses in his books, having regard unto the rules of a History, did otherwise, even when he spoke of his own person. The same doth David in his Psalms, job in his History, Saint Paul in his Epistles. Truth it is, that I would have pared this off from the History, but those that were there present did withstand it, protesting that they would then declare openly, that the History was not sincere and full: which yet I wrote not, neither was I present at all these acts. The History was given me in Latin and French, and may word for word be justified; yet did I qualify and moderate this in the margin, and said, that this might seem to sent of flattery: and for fear lest it should be misconceived, 
Act. of the 27. of Decem. pag. 260.  that this was supposititiall. I afterwards subjoined, Notwithstanding this hath been said. Concerning the Trinity which he speaketh of, himself maketh explanation of it in these words. When the creatures do conform their wills unto the will of God, then have they not but one will with God. And this is agreeable to Saint Paul, who faith, Qui adhaeret Deo unus spiritus est cum eo. And Christ himself witnesseth the same when speaking generally of all Christians he saith john 17. Vt ipsi in nobis unum sint. But neither myself nor any of ours do arrogate or lay claim to this, especially I who am a poor and miserable sinner before God. Men may judge whether or no I have been ambitious of mine own glory, when in the Annotation which I have set down on that point, where the Devil doth mention father Lawrent, and father Michaelis for preachers, without speaking word of others that were very famous in that kind, I have added these words. He speaketh unto the capacity of the simple people that were there present, because that these two did preach much in the cities of Province. Many will bear me witness, that I forbade all Odes and Epigrams to be inserted in the beginning of the Book, 
Ribadeneira in her life and works. joachin Abbas in Hieremiam.  and I know not how the Printer was won unto it, vn●esse through the importunacy of some. As for that which concerneth the religious orders in common, the mother Therrese and the Abbot joachim have foretold as much, saying, that about the end of the world two orders should be reform in the Church, before the coming of Antichrist, and all the other orders should follow, Postea omnes ordines reformabuntur. Touching particular men (one of them being father Romillon Priest of the Doctrine) they are 66. years of age, and this other not much short of it, so that it may be hence evinced, that their best rely is now on God, and that both their age and condition of calling will free them from any touch of worldly vanity: ●nd God he knows, that this History was merely published for his glory, for the supportation of the Catholic Church, and for to stop the mouths of Heretics, who wrested and abused the depositions of the Magician, that to our great disgust were put forth in print; which if it should pass unchecked, it might add obstinacy to the one, and be a means to seduce the others. Therefore it was needful to understand the course of this History, which is the true antidote against those cursed depositions. Those that do yet object, that Heretics will take their advantage thereof, let them read with diligence my Epistle to the Reader, and they shall perceive that nothing makes for them. To conclude, this History is true, to which nothing hath been added, and in which nothing is contained, either against saith or manners: against the authority of Church or State; no more than is in the collection of the Exorcisms of the woman of Laon.  
The reason why God hath permitted this wonder, may be on the one part the unbelief of men, and on the other part the wrath of God for their unbelief. Saint Chrysostome inferreth this conclusion against the Atheists of his time, 
Homil. 13. in Matth.  upon the confessions which the Devils made, and their rehearsal of the tortures which they suffered in hell. This proceeded not (saith he) from their own accord, for their pride that always swelleth and never abateth, is too repugnant thereunto; but it is God that constraineth them to do this, for the further conviction of Atheists, who believe not the word of God preached, nor yet the Scriptures. We are likewise taught by the Scripture, that when God is wroth with us, he maketh men to understand his indignation, four several ways. First when he sendeth them cruel and tyrannous Princes: as in the 13. of O see it is said, I will give thee Kings in my displeasure, and Rulers in my indignation. The second (which is an argument of greater auger) is, when he suffereth evil and corrupt Pastors to instruct the people either in doctrine (by permitting them to believe lies, because they would not hearken unto the truth) or in manners, as he doth threaten them in the 14. of Ezechiel, and in other places. So Caiphas by prophesying amongst the Scribes and pharisees, and inducing them to crucify Christ jesus, gave as it were ● signal of their ensucing ruin. The third (which is a greater demonstration of wrath than the former) is, when the people are taught by Magicians and Sorcerers. Thus did Balaam prophesy amongst the Moabites, ●nd concluded that they should be totally ●destroied. Et ●onteret duces Moab. The fourth (which is the greatest ●f them all) is, when the Devil is permitted to give intructions unto men, not by an immediate operation of is own (for he is an invisible spirit) but by the bodies of those that he doth possess. And in this manner (saith S. Chrysostome) God doth convict and threaten the Atheists, who will not believe hell fire. And thus did the Devils cry against the pharisees and unbelieving jews, ●hat Christ jesus was the Son of God.  
So that from this History we may draw three observable points: the conversion of a sinner, by whom o●hers of like condition may take example: the dete●tion of a cursed Magician; and the just wrath of God ●gainst those, who will not believe or follow that which is taught them by their Pastors and Preachers. But he that will make use of the four signs above mentioned, shall thereby escape the displeasure of God, and shall acquire a full measure of reward before him. If then we do thus conceive of this History, it can not choose but minister much edification unto our consciences.  
We are further to consider, that God as the Creator ●nd sovereign Lord o● all, doth employ both good and ●ad Angels, about any thing that may tend to his glory ●nd the execution of his good pleasure, be it by means ordinary or extraordinary. Of this second we have an example in the Scripture; It is certain, that the least angel in Paradise, is more potent than the greatest Devil in hell; as the Devil himself doth precisely contesse in this History: yet did God suffer the Devil to resist and stand in affront with Michael the Prince of Angels, about the burying of the body of Moses. And being not able to stop and vanquish him, he had no other remedy but to fly to God, and to pray him to lay ●is command on Satan. Imperet tib● Deus, increpet te Deus, Satan: especially in matter of justice, whereof the Devils are the executioners. Thus when God would try job in his justice, and cause all his cattle to be taken from him, all his children to be destroyed, his houses to be thrown to the ground, and fire to descend from heaven and consume all his substance, than spoke he friendly to Satan, as is written at large in the book of job. And when he would declare his justice upon Achab, and had decreed to let him perish in battle for his transgressions, he spoke unto a wicked Spirit, and commanded him to go and execute his pleasure. Now because this History is an act of his justice against one of the most impious and cursed Magicians that ever was, as appeared in his end, and that it was not a woman that divulged this, but the Devil himself called Verrine, who published the same in her: and further, in regard that God would show an act of justice upon the converted sinner, as the unsufferable torments (wherewith for the space of fix months she was in all men's sight miserably afflicted) do very well testify; it is not to be wondered at, if herein he employed two executioners of his justice. Let us then give God leave to do whatsoever seemeth best unto him, and not dispute thus against his powerfulness, and manifest good pleasure.    

CONCLUSION.  
We ought not to believe the Devil; yet when he is compelled to discourse and relate a truth, than we should sear and tremble, for it is a token of the wrath of God.    

ERRATA.  
Pag. re. line 13. read, The Dominican father. p. 11. l. 21. read, refractaric. p. 12. 27. read, contentations. p. 18. 1. 24. them, read, it. p. 38. l. 30. read, owert. p. 82. 2. it not so, r. it is not so. p. 87. l. 16. in margin, from any, r. from him. p. 96. l. ult. or them, r. him. p. 97. l. 15. leave out (and further) p. 103. l. 3. for them, r. him, 105. l. 19 for the, r. thy. p. 116. l. 10. for part, r. heart. p. 137. l. 27. r. to the blessed. 143. l. 6. for these, r. thes. p. ibid. l. 30. r, things. p. ibid. l. 36. r. store. p. 146. l. 5. r. ●0000. p. 152. l. 12. r. in a good way. p. 169. l. 18. as like, r. like. p. 172. l. 11. r. seared. 174. l. 32. leave, r. live. p. 189. l. 26. r. equal. p. 198. l. 8. redress, r. address. p. 216. ●4, r. favourably. p. 219. l. 18. in margin, for this Saint, r. the same. p. 223. l. 13. or his, r. this. p. 235. l. 32. forwhom, r. which, p. 245. l. 34. questioned, r. question▪ 246. l. 1. r. domini. p. 252. l. 31. r. follow. p. 257. l. 17. r. lessoned. p. 285. l. 35. ascent. p. 355. l. 2. r. ●●●nuisibly. p. 361. l. 13. r. Thrones. p. 387. l. 15. the portment, deportment.   

Errata in the discourse of Spirits.  
Pag. 12. line r. erant, read, erant. p. 17. l. 5. this, r. his. Ibid. p. 25. leave out, ●t. p. 50. l. 9 Spiritum, r. Spirituum. p. 78. l. 24. do, r. did.   


AA   
THE ADMIRABLE HISTORY OF A PENITENT woman converted, who was seduced by a Magician in the Country of Province in France: and of the end of the said Magician.  

The acts of the 27. of November. 1610.  
THE reverend Father and Friar Sebastian Michaelis, Prior of the Covent of S. Magdalen at S. Maximin, of the order of preaching Friars, having sent Father Francis Domptius (abovenamed) to Saint Baume, a place of penitence of the ●id Saints: about the same time also (which was the ●7. of November, 1610.) there came thither from Saint Maximin, by Father Michaelis his appointment, Fa●er Romillon, and Father Francis Billet, together with Magdalene de Demandouls, and Louyse Capeau. And it ●as held expedient, that the said Magdalene should ●ere sojourn, especially on S. Andrew's day, to make lustrate the menaces of the Devils, that threatened to ●rrie her away that day, according to the compact ●ade betwixt them two years before, as the said Mag●lene confessed.  
Being come thither, and she having been formerly exorcized in divers places, as at nostre Dame de Grace, 〈◊〉 S. Maximin, and at Aix, by the space of many months; in which affair the said Father Francis Billet did exercise much patience in himself, and charity towards the said Magdalene, yet was never able to draw the Devils, who did possess her, to speak one word; upon the 28.29. and 30. of November, the said Father Francis Billet began again to undergo the office of an Exorcist at S. Baume; endeavouring to make the Devils to speak. In the mean time, by reason of some occurrence of business, it behoved the said Father Francis to be absent for certain days from S. Baume. Upon whose departure (which was the 3. of December) the said Magdalene was very carefully watched; for in the mean space, especially upon S Andrew's day in the evening, it chanced that the wicked spirits would sensibly and with great violence have carried her away, 
Magdalene carried up by Devils.  even when she was in the holy place of Penitence, whither she was led to prevent the worst; as also the night before they lifted her up very high from the ground, and would have carried her out at a window, which is in the highest place of the Choir at S. Baume. In so much that Father Romillon not being able to hold her, was forced to call for aid, and to contest with the Devils and say, She is ours.  
The 3. of December Father Romillon and the said Father Francis Billet before his departure, did entreat Father Francis Domptius the Dominican, that he would make some Exorcisms for Father Romillon, who by reason of his age was to undergo that labour; assuring him that Father Michaelis would avow the fact, because he had taken him as his assistant, in his proceedings of Inquisitor, to annihilate and break off all contracts between the Devil and Magdalene. To which Father Domptius then answered very coldly, because he had been formerly traveled and wearied with the pressure of the like charge.  
Notwithstanding upon the 6. of December he began to conjure Louyse, 
First speech of Verrine.  and at the first Exorcism one of the Devils that was in her body, began to speak. Then the said Dominican Father commanded him to worship God, 
The act of adoration of the said Verrine.  and to bow himself in the adoration of him, and to do things of the same nature, which he readily did to the great astonishment of the Exorcist, who had upon another occasion laboured three weeks, to make a Devil called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perform an action of that kind.  
The 7 ●nd 8. of December, upon the continuance of the same Exorcisms, twice a day, the Devils were asked and readily answered, that there were three of them in the body of Louyse, and that they resided there by means of witchcraft: 
Possession by witchcraft.  the first of them named himself Verrine, the second Gresil, and the last Sonneillon: and that all three were of the third order, to wit in the rank of Thrones.  
During this time, Verrine one of the Devils in Louyse gave a sign of his being in her body, and it was this: As the Dominican (who had been now an Exorcist for the space of three weeks) had after Evensong finished his rosary, (as is the manner of the order of S. Dominicke) he did immediately present three prayers unto three Saints, to the Virgin Mary the mother of God, to S. Magdalene, and to S. Dominicke; and then did sensibly feel a marvelous power, devotion, and attention in himself, so that he was amazed from whence such incitements might come, and endeavoured by all means to slake the force of them, and to know the reason of this strange motion. But he could not find the reason of it, until he affronted the devil with an Exorcism, ●nd so demanded of him, what were the Saints that did ●ost disquiet him? Who answered, they are those whom thou dost with such ardency of affection pray ●nto. The Exorcist asked him, whether it were not Saint Paul (unto whom he ever bore a particular devotion). 
The Exorcist tries the devil.  The devil said, no; but it is the Virgin mother of God, Magdalene, and Dominicke: yet had not the Exorcist spoken a word of this to any person whatsoever.   

The acts of the 8. of December, which was the 4. feast of the second week of Aduent, and the day of the conception of our Lady. 1610.  
This day in the evening, the said Dominican Father began to exorcise; and upon the entry unto the same, Verrine began to speak in this manner following, to the honour and praise of the sacred Mother of God, saying:  

a We are to take these and the following discourses, as we take the discourses of Balaam the Enchanter, and of Caiphas that prophesied of Christ jesus; not of their own voluntary or proper motion. S. Athanasius faith, that when the devil persuaded S. Anthony to pray unto God, he prayed unto him, not because the devil said it, but because he spoke agreeable unto the word of God Athanasan vit. Anthonij. Thus we believe the devils saying, in Mat 8. Mark. 5. Luk. 8. that Christ jesus was the Messias, and the Son of the living God; not because they said it, but because they were enforced to speak according to the Scriptures. They fear and tremble (saith S. james) under the puissant arm of God, who serveth his turn with them as he pleaseth Dragons and Serpents, fire and hail, do all work the will of God, saith David, Psalm. 148.  
b Exclamation upon the conception of our Lady. . Mary is the goodliest creature that ever the eternal Father created, to my great grief do I speak it. She standeth incessantly before her son making intercession for you: she showeth him the womb that bore him, the breasts that gave him suck, and all the services that ever she did for him in the world. True it is that she is so fair, that the devils themselves would endure all the tortures of the world only to have a sight of her beauty; but they could never have the grace to see her in glory, neither have they deserved, or ever shall deserve the same, by reason of their excessive pride and arrogancy. She is so amiable, so excellent, and so rich in all perfections, that neither Angel, nor Archangel, no not the Seraphins themselves, can be equal matches unto Mary in beauty. She is rich and a Queen together, so that it were an idleness to demand, whether such a one as she be able to bestow on those that beg it of her: so is she wise, and doth therefore know all your necessities. Besides, she is merciful, and is ever in the presence of her Son suing and saying: Son, take compassion upon these miserable sinners, for many times they understand not what they ask. And in this (said he) they are like the mother of the sons of Zebedeus, who prayed that one of her sons might sit at the right hand, and the other at the left, not knowing that she wronged herself in speaking so, and that those that were on the left hand should be damned. But your God, who knoweth better than you what is needful for you, will answer, You know not what you ask.  
You will tell me, that this is no new thing which I utter, it is true, but this is new, that the devil doth speak these things.  
I say then, that it is good to love, serve, and honour the most blessed and most worthy mother of God; for all those that are carried with a full and perfect zeal unto her, they shall never, it is true, it is true, it is true, they shall never, never (O Mary thou sacred mother of God) be put to confusion. The devil himself by the coaction of thy Son is forced to honour thee, and to call thee the mother of God, a thing unaccustomed to be done by devils: for they call thee either plain 
a The contempt of the devils towards our Lady.  Mary, without any accession of title, as did the jews in contempt, or they name thee by some other names of blasphemy in great indignation: but never before by this so excellent an attribute, as the blessed mother of God. And using these words, you say all that may be said, of a Lady, in honouring her with the title of the Mother of God; than which no dignity is more excellent, none more venerable.  

b He limiteth this afterwards, saying, next to the humanity of thy Son.  She is also all in all; for she is the daughter of the Father, the mother of the son, the spouse of the holy Ghost, and the peerless temple of the sacred Trinity. She is beside, sister unto the Angels, yea even their Queen and Princess. I say further, that next after the blessed humanity of Christ, she hath her Choir alone, as one whose excellence admitteth no partners or equals to keep her company. And in that she is the only and most matchless mother of God, it stands with reason, that he who is clothed with all power, wisdom, and bounty, should mould and fashion her to admiration: neither are we to wonder that it is so.  
Many there are that have a will to do good, but their impotency and disability maketh them come short of their intendments: others have knowledge, to do good, but by reason of some bodily impeachments, or for want of grace they cannot employ it thereunto: for the devils have knowledge, but it steedeth them very little. But 
c Exclamation in the praises of God.  thou (speaking of God) it is true, I speak it constrainedly, and not out of affection, thou art omnipotent, all-knowing, and everlastingly good, who art able to make out of nothing whatsoever seemeth good unto thee. Notwithstanding it is true, there are those that for all this are ungrateful.  
During these and the like discourses so full of use and observation, the sister 
d This was Magdalen's Guardian, a woman admirably virtuous, whom we have beheld ravished in a trance, as soon as she had with tears received the blessed Sacrament.  Catherine of France was sent for, and brought with her Magdalene that was possessed, that she might know the rare and transcendent praises of the blessed mother of God (for it was held unmeet that 
* There was observed a great hatred betwixt the two possessed, proceeding from the devils that were contrary.  Magdalene should be present at the exorcising of Louyse.) And being come thither and seated on the first step of the place of the holy Penitence, Verrine about the end of his discourse turned towards her, and began to yell with a hideous outcry. Belzebub, although thou be my Prince, yet there is one greater than thyself, that commandeth me to speak in thy presence: yes, 
a The Devil that is inferior, dares not speak in the presence of his Superior without his permission, because he is restrained by one mightier than he: for the order they have in hell is natural. And we have observed that the two companions of Verrine would never speak without his permission; nor the companions of Belzebub without his permission, or in the absence of the said Belzebub.  yes, I am constrained to speak before thee.  
Proud Belzebub the Prince of Devils, who was in the body of Magdalene, hearing these words, began to bellow like a furious Bull, and wresting aside the head and eyes of Magdalene, with great wrath and fierceness he took her shoe, and threw it against Verrine, so that therewith he struck Louyse on the head.  
Notwithstanding these bravadoes of Belzebub, Verrine addressed his speech unto the said Magdalene, and said. 
b The first reprehension of Magdalene.  O Magdalene, how blest is S. Baume in thee. It is true Magdalene, blessed for ever is this S. Baume, because in this place, if thou wilt, thou shalt become a second Magdalene: but hitherto thou remainest arrogant, unthankful, obdurate. I tell the Magdalene, that thy Creator is yet ready to die for thee. This is true, Magdalene: Marie intercedeth for thee, and pleadeth for thee before her son, and ever saith unto him. My son, Magdalene will be converted unto thee. But O cursed, polluted, detestable woman as thou art, thou still shutest up the door of thy heart. Magdalene take heed unto thyself; take heed, take heed, take heed Magdalene. I tell thee, never was judas, never was Herode so tormented as thou shalt be, except thou amend thy life and conversation. Magdalene, forsake these Devils, Belzebub, Leviathan, Balberith, Asmodee, Astaroth, forsake this infernal society, Magdalene: they all do thirst after nothing else but after thy damnation. Louyse is but the instrument of this discourse, she is possessed out of love to thee. God giveth the touch unto this instrument, to make thee listen after his melodious harmony. It is true Magdalene, this good God will receive thee to grace; if thou do repent, thou wilt prove another Thais; Humiliate thyself Magdalene, and return and obey S. Ursula.  
A 
c He here begins to discover this miracle.  miracle, an unheard of miracle, and which will never happen again, that the Devil should convert souls, and be in steed of a Physician, an Apothecary ●nd a Surgeon.  
After all these discourses, 
d The hardness of Magdacenes heart.  Magdalene still remained obstinate, and in her first desperate estate; at which all ●he compassionate spectators were much amazed, not only for the hardness of her heart, but also to hear ●uch high and mysterious discourses, and pronounced after more than a customary manner. It was then held sit, to offer her unto God by the 7. penitential Psalms and other prayers.  
When this was accomplished, the Dominican father said unto her. Magdalene where are thy 
e Prayer causeth tears.  tears? where are those gnawings and remorses of conscience? where are those sighs which a penitent woman ought to have? At this Magdalene began to weep, and bitterly bewailing herself, she fell down at the feet of those that were present, and asked forgiveness, with this protestation, that she knew herself to be a cursed and disconsolate sinner: so that every one remained well edified thereby, and conceived good hope of her conversion.   

The Acts of the 9 of December.  
ON which day in the morning Lovyse and Magdalene were by the said Dominican father exorcised, and at the entrance of the same Verrine began to speak in this manner. 
a The 2. reprehension of Magdalene.  Accursed woman, listen and be attentive unto what I shall now say unto thee: I call thee accursed, because in the world there is none so impure as thou: it is true, thou art most wicked, and shalt be most unfortunate, unless thou be converted. Never 
b These are as strokes of a hammer, to convert a relentless person, and to bruise & bray his heart.  was Cain, never was judas, never was Pilate, never was the rich Glutton so horribly tortured, as thou shalt be. Louyse is no Philosopher, Louyse hath no endowments of literature, Louyse never was a student, and thou well knowest, that Louyse understandeth not the secrets of thy heart; but almighty God who knoweth thy most reserved cogitations, compelleth me to say, that 
c The first accusation of the Sorceress.  thou hast again hearkened unto Belzebub with stronger attention (dissembling and graceless Witch as thou art) then unto thy Creator: and this thou covertly dost bay by day. Graceless and accursed woman, I do here lay it unto thy heart, that he is fearfully incensed against thee. And though it be an uncontrollable truth, that thou art a thankless and proud wretch, yet doth the 
d Exclamation that our Lady intercedeth for sinners.  mother of God stand for thee: she is ever, ever, ever speaking for thee; she is evertelling her son: to morrow Magdalene will be obedient, to morrow Magdalene will be humbled, to morrow she will turn to goodness, to morrow she will be converted. O heart of stone, O heart of marble and of Diamond, nothing can soften or make thee tender but the blood of the Lamb. Look to thyself Magdalene, and be no more wilful, else art thou everlastingly undone: O thou a thousand and a million of times accursed, damned shalt thou be, and that more deeply than any other, the Devils shall carry thee body and soul to hell. I say unto thee, never was there, nor shall be such a wonder, as God hath now wrought for thy sake. It is true, thou ungracious and flint-hearted woman, that God could do no good upon thee neither by his inspirations, nor by preaching, nor by reading, nor by Angels, nor by all those that are in heaven, nor by so many good men as have prayed for thee. What? must thou have a Devil to convert thee? must thou have a Devil to be thy Physician, Apothecary, and Surgeon? This is more strange, then to see a hundred, and a hundred, and a hundred dead bodies raised and enlifened again. The defect is no where but in thee, to be if thou wilt, another Magdalene, another Thais, another Mary of Egypt, and another Pelagia. Magdelene I advise thee resist no longer, open the door which thou hast locked against thy God, and he will compassion thy youth, and give pardon to thy transgressions.  
Verrine continued on, and said. Magdalene. Thou knowest well, that Louyse is very scrupulous and dainty of an oath; and will not swear for any good. I then do swear by your God and by your Redeemer, that it is most true which I have formerly spoken. And till this present thou didst conceive it was Louyse: is not this true? The all-powerful God who seeth thy inmost imaginations, constraineth me to speak it.  
Then he cried. Ha, woe is me. 
e Belzebub invisibly menaceth him, according to the mutual language, that Spirits have.  Ha, Belzebub thou dost threaten me; but I must not regard thy threats, for a master more potent than thou, and all hell beside doth command me. Then turning to Magdalene he said; Magdalene renounce Belzebub, Leviathan, Baal-berith, Asmodee, Astaroth; say but, I renounce thee cursed Belzebub, and thee wretched Leviathan, & thee Baalberith, and thee Astaroth, and thee Asmodee. Then he willed the Exorcist that he would force him to make this 
a Verrine never made oath or abjuration but by the commandment of the Exorcist. Magdalen's contrition.  abjuration, which he did by the mouth of Louyse. After the end of this discourse and of so terrible an invective, the Father Dominican turned to Magdalene, and commanded her to say, Convert me Domine, & convertar ad te. Then began she to weep very tenderly, and in external appearance showed marvelous great contrition for her life past, and oftentimes kissed a Crucifix which she held in her hand.  
The Dominican when he perceived in her so much compunction, after the terrible batteries of such a hammer, that did so beat at the gate of her heart, asked her how she found herself. Magdalene answered: Ha! my father, I am at the brink of desperation. 
b The Exorcists exhortation.  To which the said Father replied: No Magdalene, God doth not call thee to reject thee afterwards. Be confident that the gate of his mercy is opened unto thee, and that his hand is stretched out to receive thee. Magdalene resist not his motions any longer, but ponder well upon them, for in them God doth offer unto thee the remission of thy sins, and such abundance of grace, that if thou be willing, thou mayst prove another Magdalene. What inducement leadeth thee to be distrustful of the bounty and mercy of thy Redeemer? To which, she said, I 
c She was also much ashamed that she was proclaimed a Sorceress in the presence of all the people.  am as it were swallowed up in the immense sea of my offences, and with the soulness of my transgressions.  
Then did Verrine lay hold on those words, and said: I have not spoken this unto thee, to occasion thee to despair: no, no, Magdalene, although any other sinner should commit a million of impieties more than thyself, Magdalene, it is true, God would pardon him upon his coming home unto him. God cannot lie, he hath said it: In 
d The mercy of God.  quacunque hora, He hath made no sessement of the number, or enormity of sins, he desireth only unsained repentance: and it is most true, God receiveth a sinner as the prodigal child was received. These and the like words were uttered by Verrine, so that the whole assembly was possessed with more amazement, then on the day before.  
The same day after Euening-song were Louyse and Magdalene exorcised by the same Dominican Father before the great Altar at S. Baume, where there remaineth a portrait or picture of the blessed Mother of God, with her son jesus in her arms, having on one side of her the blessed S. Magdalene, and on the other side S. Dominicke. At the beginning of the Exorcisms ●he said Father demanded of Magdalene: Do you acknowledge yourself to be a proud, ungrateful, and refractory woman, and to be the most miserable creature ●hat did ever tread on earth? Do you renounce with your whole heart Belzebub and his adherents? Are you ●eadie to set open your heart to God, who hath created ●ou? To which she answered, yes: and in contempt of ●athan she spit 
e She spit at the persuasion of the Exorcist.  three several times upon the earth. Then presently spoke Verrine, and said: Magdalene true 〈◊〉 is, that this is the first time thou spakest from thy ●eart. Magdalene, now doth the whole host of heaven ●●ioyce for thee, and all hell is in great sorrow and con●●sion; the Almighty compelleth me to speak it. Magdalene, take now unto thee thy God and thy Creator for thy Father and husband. Love him, and him a●●ne with all thy heart, and let neither men, nor women, ●or any other creature whatsoever share or have fellowship herein, but for his sake. Magdalene deliver up ●●e key of the three faculties of thy soul unto him, for he now begins to take affection unto thee.  

f Verrine his persuasions to Magdalene.  Magdalene, thou dost affect beauty, thy spouse is the comeliest amongst men. Hadst thou but once seen him, as hath that other Magdalene, thou wouldst nothing but languish after him. It is true (said he, turning to those that were present) you know not this, but we know it well: yet never saw we him in his glorious beauty, although we would endure whole millions of torments to gain the fruition of the same.  
I say, Magdalene, thy spouse is most lovely, most gracious, most perfect: He would yet be ready to die for thee, and for all those that are here: he hath hands of iron for us, and feet of wool for you. He that knew the greatness of his beauty, would suffer millions of torments, to have only a glance of him, as he passed by: yea the very devils confess, that he is beauty, goodness, and perfection itself.  
Thou lovest riches and pleasures, Magdalene; thy Spouse is powerful to bestow upon thee Paradise and Heaven, which are replenished with all riches and pleasures that may be. Fie on devils, fie on Belzebub, fie on all hell. True it is, Magdalene, that we Devils promise mountains and marvels, but the wages we give to those that serve and pleasure us, is merely hell. But with thy Spouse there are a thousand millions of pleasures, which do never decrease, nor will ever have end. The delights there are so infinite, the contentation so numberless, the joys so exquisite and immense withal, that though I should discourse thereof until the day of judgement, yet could I not set forth their undescribeable greatness and excellency.  
Magdalene, thou lovest nobleness of blood: Thy Spouse shall ennoble thee, and place thee in the rank and condition of a Queen and Princess: only love him with all thy heart, sithence he loveth thee so much, and will invest thee with so much honour.  
Thou art also to take the most blessed Mother of God for thy mother: For thy 
g The arrival of Magdalen's mother.  natural mother here wisheth thee much good, but hath not ability of performance: but the sacred Mother of God hath all power to satisfy thy desires; all knowledge to understand what is meet for thee: all goodness to grant thy requests unto thee. Magdalene, she is so amiable, that she is not to be paragond by any: we Devils neither have seen her, nor shall see her; but it is in thee to behold her, if thou wilt. Magdalene, the Devils will assault thee again and again, even until they tempt thee to despair: but be of good cheer, be of good cheer; God will yield thee his assistance, if thou wilt but permit him to discipline and govern thy soul. And take thou no thought for any thing, for the victory will remain with thee.  
True it is, Magdalene, that to enter into Paradise, thou oughtest to tread in the paths of simplicity. Thou hast read many books, but art little advantaged by them. The gate of Paradise is so narrow, that there can enter in but one at once, neither can you pass so, but you must be forced to creep upon your belly. Thou art to thank 
h S. Magdalene intercedeth for Magdalene.  Magdalene a thousand million of times, for she hath done much in thy behalf, and will hereafter be thy advocate, yea even thy sister to be assistant unto thee in all perils and dangers.  
Thou oughtest also to render thanks unto S. 
i Dominicke an intercessor for Magdalene.  Dominicke, (a great enemy of mine he is) for he hath mediated much in thy behalf.  
Thou must do the same unto the Angel that is thy Guardian, who hath begged thee of his Lord, saying: Lord leave Magdalene to me, suffer her to be a day longer in my custody, and she will be converted, she will repent, she will readily relinquish all the blandishments ●nd enticings of hell. Courage then, Magdalene, for ●hou hast gracious and diligent Advocates for thee vn●o God. Then showing her Father Romillon, and the Father the Exorcist, he said unto her, Magdalene behold thy Gods on earth, thou art yet as a child, suffer thyself to be governed, humble thyself, be observant of them, and follow their advice and counsel.  
Verrine added: Magdalene, tell me, didst thou never see 
k She had seen them often at the Synagogue and elsewhere.  the Devils? Whereunto she answered, that she had. Then said Verrine: And knowest thou not, that the inferior Devil dareth not to speak in the presence of his superior. Is it not thus? Speak? To which she answered, that it was so. After this was spoken, Verrine said to Belzebub: I regard not at all thy threats; a greater Master than thou commandeth me. In Hell I owe thee homage and observance, as one more powerful than myself, but being in this body, I have nought to do with thee: for I am here by the appointment of thy Creator.  
Then towards the end, he addressed his speech again to Magdalene, and said: Thou hast been served like a Princess, thou hast had the first place at the table, and the middle, and also the last. Content thyself, and digest this remonstrance well: all these discourses are intended to thee.  
When this was finished, the whole assembly thought it fit to say a Te Deum laudamus, etc. to give thanks unto the Almighty for his manifold mercies shewred down from above upon the said Magdalene; which was done to the great joy and contentment of her own mother, who by accident was there present at S. Baume.  
Te Deum laudamus, etc. being ended, Magdalene cast herself at the feet of her mother, and humbly craved her pardon; and performed the same to the whole assembly, who received much comfort and gladness, to see the unbounded and infinite bounty of God towards his creatures.  
At the same time some advised Magdalene to take her Creator for her husband, the blessed Mother of God for her mother, the holy S. Magdalene for her sister, and S. Dominicke for her father, and all the Angels for her brothers: and so to call them by these several appellations, when she prayed. This being done, she directed a letter by the advice of the Father her Confessor to her blessed and gracious Mother the Virgin Mary, in this following manner.  
My 
l The letter that Magdalene wrote to the mother of God. See the answer unto the doubts in the 8. objection after the Epistle to the Reader.  most sacred, most glorious, most sweet and amiable Mother, I salute you with my very heart, and present myself before you, as a poor afflicted daughter before her mother, to receive some consolation. I do address myself to you (my dearest and most amiable mother) as a poor desolate girl, that is on all sides destituted and defeated of comfort, devoid of all goodness, and surcharged with whatsoever is nought. I therefore in all humility pray you to take pity upon me, and do here protest, that I offer and consecrate myself wholly unto you, and do freely bequeath you the keys of my heart, that you may in the midst thereof implant the unstained lilies of purity and chastity, that my dearest spouse jesus may repose himself and take his delight in the same. I give also unto you the keys of the three powers of my soul: the key of my understanding, to plant therein the laurel of perfect hope, that I may trust wholly upon my spouse: the key of my will, to plant therein the rose of servant love, that I may above all things cleave unto him, and for his love abandon all other by affection: the key of my memory, to plant therein the violet of deep humility, to put me in mind of my base and mean condition, that so I may deject and debase myself to the feet of every one, after the example of my beloved and dearest spouse. And I heartily beseech you my dearest and best beloved Mother to accept these my prayers and offers, so shall I remain now and for ever, your most humble, most observant, most unworthy daughter, servant and slave, Magdalene of jesus.  
This letter Father Romillon did then approve of, but the correction thereof was on the twelfth of December, as afterward appeareth by the acts of the said day.   

The acts of the 10. of December. 1610.  
THis day in the morning were Louyse and Magdalene exorcised by the Dominican Father, in the presence of four Pilgrims come 
m Great troops did daily flock thither.  from Rome, and of many other persons of the country of Province. Then at the beginning of the Exorcisms, Verrine began to discourse in this sort.  

n Exclamation touching the last judgement.  Call to remembrance the day of God's judgement, how dreadful it will be; when he shall separate the good from the bad, and shall say, Come, give me an account of your works of mercy.  
He will not ask you, whither you have read or prayed much, whether you have been great or base, noble or ignoble: no, no, he will not mention this, but will say, Come, give me an account, whether it be not true, that when I was a hungry, you (directing his speech to those that he reproveth) gave me no meat; when I was thirsty, you gave me no drink; when I was naked, you clothed me not; when I was a stranger, you received me not; when I was sick, you visited me not; when I was a prisoner you redeemed me not; when I was dead you buried me not. Then shall they answer and say: What? were you a hungry? were you thirsty? could so great a Lord as you stand in need of any thing? could you be naked? we never saw you thus. Verrine followed on, and speaking in general as well to those that were absent, as to those that were present, he said: 
o A worthy reprehension of Christians.  O miserable and unthankful men, how misunderstanding you are of the benefits of God. You call yourselves Christians, but do not the works of Christians: you have a God so good, that the very Devils do confess his overmuch goodness. What more great expression and sign can you have thereof, then to hear him speak these words, Whatsoever you shall do unto the least of mine, I will take it done unto myself.  
Miserable is the state of those Christians, who do not love and serve so good a God, know ye therefore, that those who remain in their obstinacy and wilfulness, and yet have heard those dreadful words, which God spoke to the cursed and reprobate, Ite maledicti in ignem aeternum, Ha! how well do they deserve to incur the most severe castigation.  
We are to note, that Verrine spoke these words with such hideous cries, and fierceness, that he seemed desperately enraged: and often repeated these words Ite maledicti, about five several times; and gave intimation, that since they had slighted and set at nought all the wounds of our Saviour, together with the blessed Trinity, and the 10. Commandments of the law; it comported with good reason, that they should experiment and try that amazefull sentence.  
Hereunto Verrine added. Your God is so full of indignation, and so dreadful, that the beams proceeding from his eyes as from bright-shining flames, cannot be endured by the wicked: Yea the pains of hell itself are not more unsupportable, then is the fury of this great judge, when once he is provoked by them.  
I say further, that the souls 
p The sight of the damned fearful.  in hell are so horridly fearful, that if any of them should be presented before you, the sight thereof would prove unto you so ghastly and unsufferable, that you would die in the place, to see all their deformities, pollutions, loathsomeness, stinks, and marvelous torments. But your God is so good, that he will give to every one according to his deservings (not for their 
q The vocation and first grace is the pure & mere grace of God.  merits, but from his own bounty, for if he should handle every man according to his deserts, there would few scape hell:) And this great God, be your good works never so mean, yet if they flow from charity and the merits of his passion, he will give them a reward, as he hath promised, saying, Come ye blessed of my father, etc.  
Because when I was a hungry you gave me meat; when I was thirsty you gave me to drink; when I was a stranger, you took me in; when I was dead, you buried me; when I was sick you visited me; when I was naked you clothed me; when I was in prison you redeemed me. Then shall he carry them to Paradise, to have there the fruition of his pleasures, because they contemned all for his sake. And since they were his companions at the Cross, it standeth with reason, that they be his Associates at his table. These words were no sooner ended, but he cried, I am mad, I am mad; I 
r The constraint of Verrine, which he avoweth in all his discourse.  am compelled to express this not for love, but upon constraint.  
It is strange that a soldier should kill himself with his own weapons. It fareth so with me, who take arms against myself, wherewith my own throat is mangled. But what remedy: God will have it so.  
Is it not a thing that was never heard of before, that the Devil is at variance with the Devil, and that hell combateth against hell?  
Here is to be observed, that this discourse and many others semblable unto them, were spoken with such an emphasis and efficacy, that all the assembly began to weep, and to ask God forgiveness: as also to confess themselves, and to receive the Sacrament instantly upon it. Of which the four abovenamed Pilgrims would needs give attestation in form as followeth.  
The 10. of December 1610. there came to S. Baume 
s The Pilgrims arrival, and testimony of the precedent Acts, besides ordinary witnesses.  Monsieur Arnoulde Borffartigues, Canon and Sexton of the Cathedral Church of Coming, Doctor of Divinity, james Audery Merchant, of Troy in champaign, john Gallois Goldsmith, and Claud Gaùdet a Merchant Draper of Troy in champaign, which were present at the Exorcisms, of the two women that were possessed, about three several times, and heard very admirable accidents touching this particular. In witness whereof we of our own proper motion have subscribed our names, for the public good, and for the reducement & bringing home of many millions of souls by the miraculousness of the same, where the Devil is enforced to utter the truth of the Gospel by the mouth of a woman called Louyse, being thereunto commanded by almighty God. And having no further occasion to remain or sojourn here any longer, as men harried with the travel and toil of our journey from Rome, we have left our testimony in the hands of the venerable father the Exorcist, in the presence of the fathers that were present, and of many others. In truth whereof we have subsigned our names. Borffartigues, john Gallois, Gaudet, Audery.  
The same day in the evening were Louyse and Magdalene exorcised by the Dominican father, and at the beginning of the Exorcisms, Verrine discoursed of the pains of hell, and other matters in this manner.  
The 
t Exclamation of the pains of hell.  pains of hell are so great and fearful, that one alone Devil with his hideous shape, were able to strike a man dead upon the place, although he had a thousand lives. The devils themselves might not endure the souls of the damned, were it not that hell were the place that is destinated for everlasting torments. When the accursed souls of the damned come unto us, we make very much of them, we cause them to sit on a great chair of flaming fire; we present unto them balls of fire for their repast that are all very well sulphured: we give them to drink a certain liquor, bitter as gall or wormwood, and enforce also upon them courtesies more bitter and more stinking than these. Their eyes are fed with continual visions of Diuel●; they have for their songs and music, wherein they took their pleasure in their life time; vucessant blasphemies against God, cursing the time that they were borne, their fathers and their mothers, together with all other creatures great and small. We fling and tumble them sometimes in the fire, sometimes upon the ice, sometimes in sulphur, sometimes in snow; and in exprobration of their transgressions we say unto them. Ha! accursed wretches, behold, 
u The reproaches and sorrows of the damned.  behold the recompense for your pleasures and delicacies. You that would not obey your God, you that made slight to trespass against his commandments, you that have whored after Baal, and abandoned your Creator, you do deserve, you do deserve to be thus tormented; you deserve to be thus handled. Never shall you see God, but shall be eternally deprived of those celestial joys, and in brief, you shall here be tortured for ever.  
Besides (said Verrine) we are cruel remembrancers unto them of the favours and blessings which they have received from their Creator, not hereby to give them any comfort or refreshment, but to torment them the more abundantly. We say unto them. Miserable caitiffs as you are, you might have gone to Paradise, you might have been filled with heavenly bliss, you might have been companions to the Saints of heaven; but the tide is turned another way. Behold, you are the bondmen of Satan, the Galleyslaves of hell, and the food and nourishment of that unquenchable fire. How wretched are you, who might have had the liberty of the children of God, and do now remain in the thrall and servitude of Devils. If you suffer tortures, you do well deserve them; yet are you not punished according to your misdeeds and demerits. Then making a great outcry, he said.  
O wonderful miracle, O great misery! The Devils speak against 
x The sorrow of Verrine, because he was constrained.  themselves, yea and against all hell; they disgrace their own Country, and dehort men from traveling thither, and from cohabiting with them; This is very strange. Let two men speak together of their Country, and it is not to be wondered at, if both of them be lavish in the praises thereof: but it is a great miracle that the Devil an enemy to God and heaven, recommendeth unto men that celestial Country, and vilifieth the kingdom of hell. I further aver, that men ride to hell easily in a Coach, and the horses and all the furniture thereof may pass in with facility: But to Paradise, you must go afoot, and enter in, stooping; the gates thereof are narrow, so that much labour and toil is requisite for the attainment of the same, and hardly may you enter in without doing penance. I also say, that the fire of hell is so devouringly hot, that put all the fire in the world together, and it is but a painting in regard of it. Yet are there souls so desperate, and unnatural, that they run at full speed into these gulfs of brimstone. Accursed Magicians, abominable Witches, and relentless sinners, can all of them relate unto you such news as this.  
Then he 
y Exclamation of the wicked Spirit.  cried with great and ghastly exclamations, and with a rage and fierceness beyond ordinary, and spoke these words five several times. For ever, for ever, for ever, for ever, for ever; alas shall the damned souls be deprived of the vision of God. You will tell me perchance, that as yet I have told you no great news, it may be so: notwithstanding it is strange news (as I have said formerly) to hear a Devil speak for God, and for the salvation of your souls.  
All the assembly were so affrighted with these and the like words, and at the dreadful passages which Verrine had, touching the pains of hell, that there gushed from their eyes abundance of tears, when they called to remembrance their offences which they had committed.  
After this discourse, Belzebub who was in the body of Magdalene, cried out very 
z The marvelous pains of hell.  hideously. Hola! I will acquaint you with the repose and contentation which the souls of the damned have in hell. And then taking Magdalene, he 
a Belzebub throweth Magdal●ne from one side of the Church to the other.  rudely and without intermission tossed her from one side of the Church of S. Baume to the other, and presently from that side back again, and so continued in tormenting of her without any, cessation, so that if it had not ended as it did, she would surely have died. Thus (said he) do we torture the souls of the damned, without allotting unto them the least moment of relaxation.  
Besides this that hath been said, Verrine added, that 
b The will as a faculty of nature, desiretn ever that which is good.  God was so beautiful, that the Devils would be content to undergo all the torments of the world, and all the pains of hell, so they might but once have a sight of his beauty.  
The same day after dinner, Magdalene wrote a letter to the blessed S. Magdalene, the tenor whereof ensueth.  
Most 
c The letter to S. Magdalene.  holy, glorious, and beloved sister. I heartily beseech you to compassionate the deplored estate of your poor and worthless sister. 
See the answer to the doubts, after the Epistle to the reader. object 8.  Take me by the hand, and lead me to my dearest and lovely spouse. And with all my soul I do entreat you, to endow me with those five goodly qualities, where with you were able to prostrate yourself at his blessed feet, and which induced him to receive you with such speed for his best-be loved friend.  
The first is humility, that I may undervalue and set at nought all things with you. The second is perfect contrition, that I may bewail and ever abominate all my sins. The third is, perfect faith, that I may believe, that the almighty can pardon me. The fourth is perfect hope, that I may assuredly expect his mercy. The fifth is fervent charity and love, that I may affect and cleave to him as to my dearest spouse, and disengage myself from those incongruous desires, which may thwart or give impeachment unto the same. I instantly pray you (dearest sister) to beg for me these five lovely virtues, that I may be confident through them, to present myself to my most glorious Spouse, and so to receive from him the blessings and grace of heaven: that together with you I may praise and bless him for ever. My most blessed and glorious sister.  
Your most humble, obedient, unworthy, and meanest sister and servant, the wretched slave, and forlorn creature, Magdalene of jesus.   

The Acts of the 11. of December.  
Upon that day the Dominican father began to consider with himself, whither it were not expedient to force 
d The trial of the wicked Spirit.  the Devil to dictate the words and discourses, which he affirmed did come from God, and so to submit them to the censure of the Church, to the end that the wiliness and subtleties of Satan might be detected, and to make known, whither he spoke from his own motion and scope, or no: that so both those that saw it not, and those that were present at it, and also those that are to come after us, might be partakers of this history, to the increasing of the glory of God, of his blessed mother, of S. Mary Magdalene, and of all other Saints, to the extirpation of all heresies, and to the conversion of misled and wandering souls. Conceiving for a certainty, that whither the pitcher fall upon the stone, or the stone upon the pitcher, it is still the pitcher that is broken, and all shall turn to the confusion of the Devil, be it this or that way. Since that in strange and new occurrences, it is lawful to use and search forth new remedies; provided that nothing be done against God and his Church.  
This was for certain days put in execution, when as he Exorcist not being able to write down all for haste, Verrine did dictate unto him word after word, that which he had formerly discoursed: and that for eight days after: And this was done by the virtue of the Exorcisms. Afterwards he had liberty to speak as he would, which he also did.  
The same day came the reverend father Francis Billet, Priest of the Christian Doctrine. And in the morning Lovyse and Magdalene were exorcised by the Dominican father who saying Mass to the honour of the blessed mother of God, Belzebub 
e The first exclamation of Belzebub.  upon these words (ecce Ancilla Domini) began to cry. O accursed words for us. O would they had never been spoken!  
And a little before the beginning of the said mass, Belzebub lifted himself up with great arrogancy, and unusual fury, howling and crying with a loud voice: Should I adore thee Christ? Should I adore thee! No, no; I am as mighty as thyself. 
f The devils pride.  See how un-stoupingly and upright I stand. In all this he made the body of the girl serve his turn as his instrument.  
Then Verrine (who was in the body of Louyse) said unto him. Ha! Belzebub, wretched spirit as thou art, thou 
g They are beaten to augment their torments: as we have proved to be true by their howling and crying. I burn. I can endure it no longer: and foam and boil with the pains of it. Among the devils the superior beateth the inferior, as being more powerful than he. The good Angels also beat them, and torture them when God is pleased to have it so. Besides they are tormented by virtue of Exorcisms, as experience showeth it, and themselves confess it, Mark 5. Venisti torquore nos. And Christ jesus himself hath given this power to his Apostles, to tread on Serpents, and overall the power of the enemy.  wilt be lashed and punished for this. Belzebub answered. I regard not, I had rather be punished, then adore him.  
After Mass, the Priest holding the blessed Host that Louyse and Magdalene might communicate, and saying (Ecce Agnus Dei) Belzebub began to cry, yes, yes, yes, he is a Lamb for others, but unto us a roaring Lyon. Then the Dominican father said unto him. Adora Deum tuum. To which Belzebub replied: Why should I worship this God? I will not do it, I will not do it. Ha God in despite of thee, in despite of Mary, in despite of Magdalene, this Magdalene is mine.  
Then said Verrine: Ha thou cursed and as abominable as myself, thou hast nought to do with Magdalene, thou shalt come short of thy reckoning. Magdalene this is but to fright thee, fear not, be confident, and take God for thy husband.  
Then answered Belzebub. No, no; she is married to me, I will make demonstration unto you she is mine, I have the Bonds, I have the Seals.  
Upon these words the Exorcist said to Magdalene, believe not this deceiver and father of lies. Your God calleth himself your spouse, the Virgin Mary styles herself your mother, and Saint Magdalene your dear sister.  
Then said Belzebub. No, I will make it appear that in all equity she is mine. Verrine answered. No more than I am: thou didst not create her, neither didst thou redeem her, and if thou hast lost thy prey, she is now become a sheep of Christ jesus. Go to 
h He would here say, that because he had lost her, and suffered her to scape his Clutches, Lucifer would be enraged against him, and would beat him, as one more mighty than he.  thou wretched and detestable spirit, thou shalt be well beaten by Lucifer. To this Belzebub replied: I will once again bring back this pray unto him, for I have a power to tempt her, and will practise a thousand and a thousand wiles to gain her, I will now use all my slights, subtleties, ambushes, and cautelous circumuentions, I will assiege and assault her so often, that at length I will carry her.  
Verrine said unto him. Her spouse will strengthen and illuminate her, and will also give assistance unto those who have charge over her, to confound thy cunning and deceits.  
Belzebub replied. They do me wrong, and are injurious in this particular unto me, because in all right she is mine, and I will make proof thereof by many special allegations; and if she be the wise of Christ, where are her virtues.  
Verrine said unto him: She hath made confession of all, and hath kept in nothing; Belzebub replied. That is true, but confession without contrition and satisfaction is nothing. Where is her penance? Verrine said, She shall do it. Belzebub answered, Cursed be that, She shall do it. When sinners offend, they talk presently of that which shall be, and never of what is past: this maddeth me. God for one prank of pride could punish us. Cursed, 
i This is the devils language in hell. Non mortui laudabunt t● Domine, etc.  cursed, cursed may he be for the same. After this Dialogue, the Dominican father holding still the said Host in his hands, said to him. Adora Deum, Belzebub answered him: Should I worship him. No, no; I will not.  
Then replied Verrine. Ha miserable wretch, I do perceive thou art overcome, and hast no more force to yield resistance. These are only thy bravadoes and shows to gain time.  
The Dominican father having again commanded him to worship God in the blessed Host, upon the sudden 
k The adoration of the blessed Eucharist.  he prostrated himself flat on the ground, and all the assembly troad on him, as one that was conquered and put to the worst, and were required by the father Exorcist so to do; there being also five or six Priests present at that time.  
As soon as Louyse and Magdalene had received the Sacrament, Verrine began to cry, hearken and consider me well. God constraineth me, (it is a truth) and enforceth me to speak.  
The 
l Exclamation upon the wickedness of the world.  day of judgement is not far off, the world was never so replete with all pollutions and wickednesses, as now it is. Sermons have lost their operation and efficacy: learned Preachers are listened unto merely for curiosity, and ignorant Preachers, that men may carp at them and deride them. There is now no esteem made of holy motions; and reading with other ordinary means is held in misprision. Churches are as Stables, and are now become the places where greatest villainy is contrived, and where men do most transgress. Behold the last remedy is, that God would convert souls unto him by the Devil. Be ye therefore penitent.  
The same day towards evening Louyse and Magdalene were exorcised by the Dominican father. At the beginning whereof Verrine began to cry out after this manner.  
The 
m Exclamation upon the ingratitude of men.  Christians are cursed and obdurate caitiffs, for although God hath done so much for them, yet do they not return unto him any acknowledgement for the same. The love which God beareth them, and always hath borne them, even to desire to die for them, and to put this desire in execution, is slighted and not accounted of. O wretched and unhappy as you are, your God died for you on the Cross, and hath endured grievous torments for your sakes, and would you go to heaven in your Litter, or Caroche! no, no, no; you get not thither so easily. The gates are there very narrow and low, and you must be humbled before you can enter. I say further, you must travel thither with an extraordinary lowliness, and as it were creeping with the belly on the ground. I ascertain you this, that the haughty and curious shall never touch on Paradise, if they persist in their pride and curiosity: you will tell me, that I speak no new thing unto you, and that you know this already; that is true and I am contented to deliver unto you the truth, as being here by the appointment of God.  
Know that the day of doom is at hand, and that it is now high time to repent, as did the people of Niniveh. Then Verrine addressing his speech to God, said: 
n Exclamation of Verrine, that God constrained him.  What, Lord? are there not Preachers enough? There are many learned personages, many Doctors, many wise Philosophers, many good books. They have also the holy Scripture, they have the lives of all those that have ●ed virtuous and exemplary lives. 
o Verrine expresseth the answer of God; or else the good Angel on God's behalf, did make an internal impression thereof unto him As in job, 1 chap where God by a mutual colloquy spoke to Satan. Now Verrine, because he speaketh by coaction, desired that God would exhort sinners by some other instrument.  No, no, saith the Lord: I regard not that, I will declare that I am the Almighty, and that I can serve my turn by the Devils themselves when I please, and when it maketh for the execution of my pleasure. What? is Lucifer greater ●hen I?  
Verrine answered: Many there are that will not believe this, but will object and say, that we are the fa●hers of lies. I tell thee Lord, there are many that for ●his cause will not believe. I am not astonished at it, yet when others shall have information thereof, because ●hey cannot sound the bottom of this business, they will conceive very strange of it. I say this is a miracle altogether unheard of: I further say, that when thou thyself (meaning Christ jesus) didst preach, wert not thou truth itself? Undoubtedly thou wast. Yet were there some found ready to gainsay thee, witness the Pharisie, and those that demanded signs and miracles. So that it is not to be admired, if I shall not easily be believed, because these things are plenteous in admiration, and he who knoweth or seeth them not, can never without much scrupulousness believe and understand them, as he ought. But I have said, that to believe it, you must humble yourselves, and must not in a thing of this nature use any curiosity, but say, that God is omnipotent, and can at his pleasure out of baseness work great effects. Then did Verrine reply to God. What, Lord? If thou wilt work an unusual wonder, take some great Doctor, Philosopher, or Preacher, and then will men believe. To which God after an internal and intellectual manner replied. What? have I need of the counsel of men, much less the advice of Devils? Verrine answered him: I say unto thee (O great God) that thou art most powerful, and yet there will 
p Exclamation against the proud and curious.  be found some so wretched, that will conceit, that all thy power, all thy wisdom, yea and the whole Trinity with all perfections thereof, may be comprehended and shut up in their understandings, as if they were of an able capacity to conceive all this. But in thy behalf I tell them they cannot, and that they are so swollen with pride, that except they humble themselves, they are not worthy to receive that true illumination, which streameth and proceedeth from faith: for, say I, the haughty and curious person is in the end devoid of faith.  
Hereupon I affirm, that if they be humble, they will acknowledge that thou art omnipotent, and that being so, thou art able to wring truth from the very Devils, not from their free disposition and will, for we are all of us accursed, but compulsorily and as constrained thereunto by thy power. We are more loyal unto God than many Christians, yet for all this we are still Devils.  
And here 
q Reason's why the devils may speak the truth.  must they deny the authority of the Church. Why is it, that those that are possessed be exorcised, if it be not available, and if the Devil cannot speak truth? I say it is all lost labour; you may take your books (speaking to the Exorcist) and throw them all into the fire. Then he spoke in a great rage to her that was possessed, and said: What thinkest thou Louyse? why dost thou suffer thyself to be exorcised, if neither by God, nor the tenants of the Church we are able to tell the truth? Ha miserable wretches! how many oaths have been taken in the virtue of the name of God by Exorcisms: all which must proceed from Louyse, if they must not be accepted of our part.  
But miserable and abhorred wretches as you are, you deceive yourselves, you are exceedingly replenished and surcharged with unthankfulness, and misapprehension. You have so good a God, that if it were needful that he should suffer death for you again, he would willingly undergo it; more especially for two souls, which now I cannot name.  
Magdalene it is true, that Louyse is for thy sake possessed, and will if it be requisite, lay down her body for thy soul.  
It is true, all sinners are accursed, and obstinate. You will peradventure say, that God doth love much. And why Lord? Hast thou need of Christians? No, no, thou couldst not be God, and have need of the aid of any creature whatsoever. I say, the creature hath need of thee. And it is a fixed truth, that the more miserable the creature shall be, the more clearly shall thy bounty shine and appear in relieving it. It is not so great a wonder that children should go to heaven, but this is the miracle, that sinners who have a long time snored in their obstinacy, should repent and turn to God. I do assure you who hear this, that if you do not treasure up these things for your profit and health, we will be your accusers at the day of judgement.  
We must here note, that some days past, 
r The fright of Magdalene.  Magdalene told the Dominican father, that upon the eighth exhortation, which Verrine made unto her, she felt herself so affrighted, as if she had already one foot in the pit of hell.   

The acts of the 12. of December 1610. which was the third Advent Sunday.  
ON 
a The resolution to write that which was spoken by the devil.  this day it was thought behoveful, that the Father of the Doctrine, and the Dominican Father, should so interchangeably aid one another, that whiles the Dominican Father was busied in exorcising one of the possessed, Father Francis should supply the place of a Scribe, to note summarily the sentences that proceeded from the Devil by the mouth of Louyse. On the other side, when the Father of the Doctrine did exorcise, the Dominican Father should transcribe, that so in conclusion all might be subjecteth to the Censure of the Church, for the further glory of God.  
The same day in the morning were Louyse and Magdalene exorcised by the Dominican Father. In the beginning whereof (many persons of the neighbouring Towns and Villages, which were by this time advertised of this accident that happened at S. Baume, being assembled thither in great troops) Verrine began thus to speak.  
Cursed be this 
b God changeth the witchcrafts and charms of the Magician into good.  witchcraft for from hence will God work out a thousand benefits, and a thou●and acts of his mercy. It was not our intendment, nor the purpose of the Magician that such accidents should happen. Our project was to get her consent, that so we might have carried her to hell.  
Cursed, cursed, cursed be S 
c The devils were not enforced to discover themselves and to speak, till he possessed were brought to Saint Baume, a place sanctified and apt for that purpose through the conversion of a famous sinner.  Baume, a thousand, thousand, thousand times accursed. It is a wonderful thing that the slaves of hell should be the instruments to convert the children of light. Do but observe what I shall say unto you. Some hunt after riches, and all their affection is enuassailed and taken up therewith, who by giving a little alms imagine to go to heaven in a featherbed, without any more ado, or observation of the law and Commandments of God. Some others are poor, and have a conceit, that for their poverty they shall enter into glory. Indeed happy are the poor, but they must be poor in spirit.  
You that 
d On that day the whole assembly consisted of the poor of the adjoining villages.  are poor, endure your poverty with patience, and you shall merit much. Have you in your cogitations the God of glory; how he was borne in poverty for your sakes, and laid in the manger of a stable. God from all eternity foresaw this day, and that in S. Baume the Devils should discover themselves, to the conversion of souls. Do not repine at your coming nither, you (I say) who oftentimes have prostituted ●our selves to the hazard of losing your goods, bodies ●nd souls, to offend and trespass against him. What a ●hame will it be, that any should not be converted, whē●he Devil himself exhorteth them thereunto? God is ●ost powerful, and is able to bestow rewards and ripnes upon you: but he is not able to do two things, he ● not 
e Deus mentiri non potest, seipsum negare non potest. But this disability (as we term it) is a supreme power: as it is a great excellence in Spirits and souls, that they have no power to die.  able to sin, and he cannot fail of his pro●aise.  
Shake off your sins you who have mortally sinned, ●nd depart not from hence until you be co●sessed; To ●y extreme grief and vexation do I speak this. forsake your covetous desire of worldly goods, which ●oth so much possess you.  
You poor people, rejoice in your poverty. This day ●m I compelled by Mary and Magdalene to tell it ●nto you: by Mary from her son, by Magdalene●om ●om her Master.  
Humble yourselves after the example of him who become poor for your sakes. He died for you, and not for us. Mary knoweth well, that he died on a Cross, being naked, and not able to get a glass of water. The same knoweth Magdalene, and john the Evangelist, and that for you he suffered death on the Crosse.  
It is strange, that hell should exhort you to go to Paradise. And speaking to Louyse, he said: Cursed be thy desires, thou hast longed above a thousand times to suffer even the pains of hell for thy neighbour. Humble thyself Louyse and that speedily, 
f Louyse at some intermissions did contemn & detest Magdalene, as having been by her charms possessed, as she conceived.  otherwise believe it, thou art the most unhappy, the most abhorred, the most detestable, and accursed of all creatures. Louyse believe me. Enter into the abysm of thy less than nothing. God would have thee humbled. Desist from believing all that men will thrust upon thee.  
The sins from which God hath preserved thee, are as great benefits, as those for which he hath pardoned thee. Thou hadst been in hell if God had not preserved thee: thou hadst 
g Louyse was baptised by a Minister, and for a time remained a Huguenot.  remained a Huguenot, and shouldest not have had the understanding, to beg for that, which was convenient for thee.  
Preachers do travel themselves much to think upon what they have to say, we also think upon many things, but it is for wicked purposes.  
Be ye devout and observant unto Mary, and unto Magdalene, unto Dominicke, and unto all the Saints in Paradise, and the Devil shall have no power to hu●● you.  
The word of the Devil is in this respect as good, a● the word of a great Philosopher, Doctor, or Preacher.  
The Devil is always in extremes, be it in despair or be it in presumption, but here I am forced to keep the middle, when God commandeth me.  
It is a 
h Having respect to the consecration, not to him that consecrates.  great matter, that the Mass of a wicked Priest should be as available, as the Mass of a hol● man.  
If you should see a malefactor punished, and yet hi● judge to yield obedience unto him, you would be much abashed at it, for it were a strange case. 
i It may be spoken well, if it be understood in a good sense, by way of exaggeration. As in the tenth chapter of josuah it is written. obedient Deo voci hominis. God obeying the voice of man. And to speak properly, God doth no more herein, than he hath ordained and promised, the Priest doing his office.  Thus doth God obey a wicked Priest, in descending on the Altar at his command: the Creator obeyeth the creature, the Father his child, the Redeemer his slave, and the judge his malefactor.  
Hereupon the Priest held forth the blessed Host, that Louyse and Magdalene might communicate; and said, Ecce Agnus Dei. Which Verrine strait takes hold of, and saith. True, he is a Lamb for you, but a Lion for us: it is the innocent Lamb, the true God and your father, but our judge; a Lamb sacrificed for you, and not for us.  
Then the Priest presented the blessed Host unto Magdalene, and said: Receive thy spouse Magdalene, the son of thy good mother. Upon which Belzebub began to torture 
k Magdalene cruelly handled by Belzebub.  and toss all her body, making her to knock her head against the ground, yet without wounding her, and made her to wreath and bend her body in divers manners; sometimes backward, and sometimes with her head doubled down to the earth; Saying to those that were present, Thus do we practise in hell, learn how we torment souls. If we now torment them thus, when the edge of our power is blunted and abated, think how we plague them in hell, when we are enabled to employ all our fury thereunto.  
Ay me! God doth enforce me to torment her thus, to present unto your view the punishments of hell.  
Then the Priest said unto him; Belzebub, worship thou God with thy face on the earth. At this Belzebub began to yell and cry as if he were enraged, and said: Ha miserable and accursed 
l Magdalene had manfully resisted the Iucubi, which ordinarily Belzebub sent unto her.  caitiff (speaking to Magdalene) I am enforced to worship Christ, for the contempt which at midnight I received from thee.  
In the mean space Verrine spoke to these that were present, saying: Believe that your Redeemer is here with his flesh and bones, and with all his divine essence, really and truly. We 
m The devils worship him by constraint, as they also believe by force and trembling. Marc. 5. Videns jesum à longè cucurrit & adoravit eum, clamans voce magna: Quid mihi & tibi jesu fili Dei altissimi, etc.  worship him although he be our judge, you worship him as your Saviour and Redeemer; and yet do you serve him but badly. We put his commandments in execution by compulsion, and you have no respect unto them at all. Preachers make Sermons either for love or for reward, and God will plenteously reward them, but we preach by force. It is no wonder that a man preacheth unto another man, that so they may attain unto a place, whither all men desire to come. But the wonder is, that Devils should preach to men, that they may have access unto that place, where they themselves have no means to be.  
It is no small matter, that the Devils should occasion the Angels to rejoice, who in times past were their brethren, but are 
n When God permitteth them, they are unloosed, and do all they can against men.  now their mortal enemies.  
Then speaking to Magdalene he said: Cursed be thy desire, which wrought in thee a liking to enter into the Order of S. Ursula.  
Ursula, Ursula: thou hast cost me dear. But no man is exalted, unless he be first humbled. We were 
o They intended to have hindered this new erection of religion, which was to profit the church of God; who made profession to teach girls their Catechism, devotion, and good manners. Thus would the Devils have hindered the first Monks of the deserts.  all set loose, to ruin this company, we have tempted them all to go into Monasteries, would God they had all gone thither, then should we not have been put to this pain.  
O you of that company! you have been mis-prised, and set at nought, yet were you abashed at nothing. Therefore shall you hereafter be exalted, and that by the means of Devils, to our infinite sorrow and confusion.  
Lucifer thou hast no power left thee, nor thou Belzebub. O great confusion! that Devils to our exceeding grief should preach against Devils.  
Then said Belzebub to Magdalene: God confound thee, and all hell swallow thee. For thou art the occasion of my downfall. At which words Belzebub and Verrine began to cry, as though they were outrageously mad, Confundetur infernus, Confundetur, by ourselves. Louyse cursed be thy force, and him that gave it unto thee. And Verrine speaking to God, said: Thou couldst not be God if thou wert not stronger than us and all hell beside. Lucifer it must be so, thou art to be obedient.  

p Both the Devils did much resist, that the two women should receive the blessed Sacrament. And it was needful to be very patient, for by that means at length they were overcome. They would say. It is too hot for us, we will taste none; and this happened every day, which we tried often from the month of November, till the month of May.  Then the Priest commanded Verrine, that in testimony of the truth of that which he had said, he should suffer Louyse to communicate: to which Verrine answered, In confirmation of all which I have said, I obey the blessed Host, let her communicate. Then 
q The oath of Belzebub and Verrine.  did Belzebub and Verrine agree both together to take an oath. And Belzebub beginning said to the Priest: I swear unto thee, my Sovereign maketh me to swear, that I do show you the truth how we cruciate and torment souls from time to time without any intermission.  
After Belzebub, Verrine spoke. I swear, that God hath enforced me to say all these things in the usual tongue and language of Province, for the instruction of the ignorant: in which the full bounty of your God towards his creatures, doth make clear manifestation of itself.  
The same day towards evening Louyse and Magdalene were exorcised by father Francis Billet, and presently Verrine began to make relation of the eternal glory of the Angels, and discoursed of many other matters in this sort. Cursed, cursed, cursed be the Charm and he that gave it. But should it not have been given to her, it had been given to some body else. We are bound up from doing mischief, but let loose to do good. We desired to be 
r They were bound there to discover the Prince and Princess of Magicians, and to exhort others. And beyond this bound they could not pass.  loosed to tell you your sins in another fashion, but we cannot resist the Almighty.  
Lucifer and all hell are but flies, hand-wormes, Pismires, Gnats; and we have no more power than what God pleaseth to give us; he bestoweth upon us so much as will try who are his that are to be placed in Paradise. Witness job who is the Patron of patience, as is Magdalene of repentance, and Francis of humility. You are 
s Ingratitude of men to their good Angels.  all unthankful to your good Angels, whom your Redeemer hath given unto you; they attend always upon you, they do ever preserve you from a thousand dangers, from fire, from water, and other like perils, and without them you would many times be choked in your sleep.  
Speaking this, 
t This is a new torment unto them, when they think thereupon: because they do envy and malice the elect of God, who are i●ucsted with their places in heaven.  he added withal in a great fury, and said, It is to our exceeding grief, and to our confusion and deep damnation, that I say this.  
Great goodness of God He gives unto you creatures of that transcendency in perfection, to wait upon you; and those who are his Pages of honour, and part of his Court, are servants unto you. Yet are there many that make more reckoning of their Grooms and Lackeys, than you do of your good Angels, who always behold their God and their King in the face, and by only looking upon him, do know the will of their Master, and do evermore render their obedience unto him. They are so wondrous fair, that if you should but see one of them, you would worship him, and think that you beheld a Deity. If the servant be so lovely, how amiable ought the Master then to be. You have the witness of john the Evangelist hereunto, who would have worshipped an Angel which he saw, but he raised him up, and would not permit that he should worship him. An Angel is more powerful than all hell; and one of them is sufficient utterly to ruin and overthrow it.  
Marry the mother of God is the most pure of all creatures, & most lovely in her 
u The humility of the Mother of God.  humility. Cursed be those words when Mary said, that she was the handmaid of her God; and that she held herself unworthy to be the handmaid of those that are handmaides unto him, for by this means she deserved to be the mother of God.  

x S. Magdalene the chiefest amongst sinners.  Magdalene because she loved so much, is there where she now remaineth, and is the chiefest (amongst those that have sinned) that are about the son of God; because she and john the Evangelist loved him more than others.  

y Dominicke is the Saint that is adversary unto Verrine; whom therefore he ranketh first as if he were superior to his two con▪ panions. He doth then first place his Saint that is adversary unto him.  Dominicke, john the Evangelist, and john Baptist, be all our enemies, yet must we found forth their praises. All those that are in heaven, have such a longing that the day of judgement should come, as cannot be expressed: to the end that you may have the fruition of what they enjoy, and that you may taste of those delicacies, wherewithal they are plenteously fed.  
They have a good Master, that 
z The charity of the Saints is greater than the devils malice towards men.  prepareth their viands for them, and the holy Ghost is the Master of the banquet of souls. They that are in Paradise would willingly transport you unto that mountain of bliss, and they do so burn with the fervency of this desire, that they would be more pregnant and ready to descend and accompany you thither, than we that are Devils can be to carry you to hell.  
Paradise is so exceedingly fair, that if you could but behold one of the souls there (I speak not now of Angels) you would worship the same, and think it to be a Deity, so lovely is it, being clothed and covered with the clear brightness of God.  
The souls of john the Evangelist, of john Baptist, of Peter, of Paul, of Stephen (our greatest enemy) have had some participation of this glory before they died, but nothing comparable to that, wherewith they are now adorned.  
It is a great wonder, that so grievous sinners as they have been in the world, should have their souls so beautified in heaven. This is it that plungeth us into despair, and maketh us run outrageously mad. For let them commit ten thousand millions of sins, yea let them leave no transgression unpractised, yet shall they find mercy, and out of the evil which they do, there shall be drawn much goodness. Witness Paul, when he heard the voice, Saul, Saul, why persecutest thou me? he heard a voice, he felt no stroke. Your God loveth you so much, that be it good, or be it hurt which is done to one of his, he will take it as done to himself.  

a The beauty of Paradise.  Paradise is so beautiful, that the walls thereof are framed of precious stones; as Carbuncles, Emeralds, Diamonds, Sapphires▪ jacinths, which do all signify some manner of virtue. He that will come thither, must build him a Tabernacle here, and that by good works. There is a mansion prepared for you in Paradise, but you must bring with you the stones that betoken virtues; and before your journey thither, it is needful that you join and set these stones together.  
Every body shall have there a country more spacious than the whole earth: and notwithstanding all this beauty and riches of your God, how few are there that do love and serve him?  
chose, 
b The deformitte of the devils and souls of the damned.  we are so deformed, so horridly foul, that if you should see one of us, you will be strucken dead with fear upon the place. And if a soul of the damned should but present itself unto your view, you could not endure to behold so ghastly a spectacle, but would fall down dead presently. Yea so horrible is their semblance, that hell itself could not suffer them, but that it is the place destinated by God for their punishments. The good jesus hath many friends at his table, but very few on Mont calvary.  
Many lose their part in Paradise for their delights, others for gluttony, and some for their curiosity: we always assault them where they are weakest and most 
c We must say with David: Et obseruab● mè ab iniquitate mea.  ouvert unto danger, and on that side, which we know most inclinable to vices.  
We shall never see God but in judgement, when he shall rouse himself up as a roaring lion against us, and when flames of fire shall flash from his eyes, which we shall never endure to behold.  
After this discourse, whilst the assembly said their Credo, at the Article, Sedet ad dexteram Patris, Verrine spoke of jesus, and said:  
Before he sat at the right hand of his Father, he did endure so much, and did suffer such an ignominious death, as no Martyr did ever undergo the like. I say further, that not only no one Martyr, but all of them together, did never endure so much as he, although all glory were already his own.  
There is no ransom be it of King or of Emperor, that can equal the price wherewithal God hath redeemed you to be heirs of Paradise: yet do you reckon no more of it, then if it had cost him nothing. I speak generally as well for those that are here, as for those that are absent. You regard it no more than if it had stood him but two Liards, or a Sons. No, no, it is not so cheap, he hath bought it with the price of his blood.  
And when they came to Sanctam Ecclesiam, etc. Verrine said: Every one believes not this Church, witness the Caluinists: and many stray from her, and so depart from the light to be shadowed with darkness. I am forced to speak this with more compulsion, than any Galleyslave, or one that is a captive amongst the Turks.  

d There were seven there in ordinary as they declared afterwards, but many times they went forth and returned very sensibly, neighing as it were, and saying to Belzebub: See I am here. Belzebub possessed her forepart, Leviathan the middle of her head, and Astaroth the hinder part. The part of the head where they were did beat and move perpetually contrary to nature: but when they departed forth, that part stirred not. And when at any time we commanded B●lzebub to leave her for the space of a Miserere, he went out of her very sensibly, and ma●e a noise in the mouth of her that was possessed. And the prefixed time being past, he presently returned, that i● might be well perceived, as we have said. And being departed, the Physicians and oth●rs tha● felt her head, found it in movable but upon his return they felt and saw the motions. And this was also proved by Leviathan, and Astaroth. This hath been tried at S. Baume and at Aix many weeks together, to the great astonishment of the beholders, especially of those who wou●d not believe it.  There were then five Princes of the Devils in the body of Magdalene, to wit, Belzebub, Leviathan, Baal-berith, Asmodee, and Astaroth, with many others of inferior rank and condition. Yet did Verrine brave them all, and Lucifer himself also, saying, that God commanded it, and that they all in regard and comparison of him were but flies; and were to yield their service and obedience unto him, when he should command it, as servants do unto their Prince.  
That same day did Magdalene read the letter which she had before addressed to blessed Magdalene, and the assembly there heard it, without any hindrance or contradiction from Verrine.  
Afterward she read the letter, which she had formerly, the day before her conversion, directed to the blessed Mother of God by the order and advice of the Father Romillon; in reading of which, Verrine rebuked her and taxed her of pride, saying, that Pelagia being converted by a sermon, 
e This Nonnus was Bishop of Edesso: of whom mention is made in the Roman martyrologue, the 2. of December.  Nonnus refused to baptise her; but she threw herself down at his feet, and said, that she would demand satisfaction of him at the day of judgement, whereupon he did baptise her.  
Then he said: Take courage Magdalene, for God will give assistance unto thee; but beware thou neglectest not the five counsels and instructions, which were given to Louyse this morning; to wit, a good intention, purity of affection, purity of conscience, faith, and humility. Francis for his simplicity and humbleness is in Paradise; he suffered himself to be accounted a fool, yet was he garnished with all sorts of excellent virtues, for God giveth grace to the humble, and resisteth the proud. He was also endowed with the gift of obedience, for without obedience there is no going to Paradise; yea the Son of God himself said to his Father in the garden of Olivet: Fiat voluntas tua; and finally, resignation is to be made of all worldly desires.  
After this, he caused the tenor of the letter to be changed, saying, that it scented of nothing but of pride and niceness; and he made it to be mended in manner as followeth:  

* Magdalen's first letter corrected. See the answer to the doubts, the 8. objection, after the Epistle to the Reader.  My most dear, glorious, worthy and unspotted Mother of God, and the most lovely Mother of my Spouse, I salute you in the heartiest manner, and present myself before you, as a wretched malefactor before his judge, to the end that you would be pleased to intercede for me to your best beloved Son, and to offer unto him your holy and chaste womb that bore him, and your blessed breasts that gave him suck; As also to pray your dearest Son to present his five wounds unto his Father, that so I may have remission of all the sins, which I have committed in my five senses. I am a poor miserable creature, unworthy to lift up mine eyes to heaven, or once to name of my Creator. But I will say like another Thais, he who hath created me and framed me of nothing, take pity upon me, who am not worthy to tread on the earth, or to lift up my spirit and voice to pray, no not to S. Magdalene, S. Dominicke, my good Angel, and all the Saints of heaven, or other reasonable creatures, as well absent as present. I Magdalene of Demandouls, have written this letter to the most sacred and worthy Mother of God, who do not merit as much as to name her, delivered by a Devil called Verrine, that spoke by the mouth of Louyse, because I have not made those instructions useful unto me, which by so many learned personages (whom I little esteemed of) were recommended to my practice. I have rather harkened unto Lucifer then to them, and do now make my protestation before God, that I shall never hereafter give ear to Belzebub nor to his adherents, by the assistance of his grace, and through the prayers of the Virgin Mary the sinner's Advocate, and specially of S. Mary Magdalene, of all Angels, and of all Saints. Protesting in despite of Belzebub, the chief of the Devils, which are in my body, and of all hell, I will heedfully observe those five points, which were recommended unto me: to wit, a good intention, a pure affection, purity of conscience, simplicity, humility, as also obedience, and resignation of the world. All this I do here promise by the aid and grace of my God. The subscription of the said letter was dated in manner as followeth, Verrine saying, that the subscription of letters that were to be sent to great personages, aught to be no less polite and elegant, than the body of the letters themselves. Your most humble, and prostrate handmaid, replenished with all presumption, in that she hath been so hardy as to write unto so great a Queen, although my great and compelling necessities have pressed me unto it; and I saw that you were the Sanctuary and refuge of those that were forlorn; as also I was transported thereunto, by reason of the great and violent assaults of temptations, which Belzebub and all his complices did force upon me. And having understood such wonders spoken of your greatness, I was emboldened to take you for my Mother and Advocate; and will remain all my life long, until the last hour of my death by the help of my God, your most forlorn, and worthless slave Magdalene of Demandouls.  
The superscription was thus: To the most sacred, worthy, precious, and glorious Mother of my God, and Advocate for sinners.   

The acts of the 13. of December 1610. being the feast of S. Luke.  
THat day in the morning, the Dominican Father came to confer of the discourse of the day past, that he might orderly couch and set down in writing, what he had observed. And seeing that he could not conceive where to begin, he remained a little sad, that it should be thus in hazard to be forgotten. At the length he was resolved, to take the Stole, and to adjure the Devil Verrine, that if it were the good pleasure of God, that this should be written to the end that the Church might take knowledge of the same, it was then his part and duty to repeat and dictate what he had spoken, to the confusion of the Devil, and to the glory of God. Presently did the Devil begin to dictate in the presence of the fathers of the congregation, as is aforesaid. The Devil protesting that he was now enforced to ●he repetition thereof, but would hereafter dictate all ●nto the Church so leasureably, that a man might have ●he opportunity to write after him.  
The same day in the morning, Louyse and Magda●ene were exorcised by the Dominican father, and at the beginning of the exorcisms Verrine began to dictate ●hat which here followeth, in the hearing of many; ta●ing the subject of his discourse from the Gospel In ●rincipio, which the Priest read after Mass. He cried ●ut: Cursed be In principio, If I were able to smother ●t, how willingly would I do it? These last words ●lunge us into despair, Verbum caro factum est, & ha●itauit. The beginning speaketh of your redemption, ●he conclusion of your glory, there is no habitauit●or ●or us; it is for others. And this habitavit is it, that ●addeth us. The miracle doth not consist in this, that john the Evangelist wrote it, but 
f The wondrous miracle of the compulsion of Devils to speak the truth.  the wonder is, that ● Devil doth avow it, and is constrained to his inanite sorrow, to annunciate this truth unto you. The ●iuels are compelled to speak the truth, when God almighty doth express and wring it from them, and are ●s Galleyslaves forced unto it. This is that God whom ●e Christian's worship.  
After Mass was finished, he began to speak after ●is sort, touching the great Counsel of the most sa●ed Trinity, about the reparation of mankind.  
When Adam had transgressed, God was highly displeased against him, yet would he not by and by enact his vengeance and indignation upon the soul, ●hich was so goodly a creature, although it had received a taint and blemish by the pollution of sin, and ●as grown refractory and mutinous against him, who ●d showered down so many blessings upon the same; ●at had shaped and created the whole world for man, ●d did assubiect all creatures unto him, to use them as ●e thought good, even down to the very beasts. This ●ould man have excused, when he said, Eve did cause me to do this; but in this he did bewray the impotency of his judgement, that would so facilely believe the counsel of a woman. Yet if he had humbled himself without excusing his 
g He had not been subject to so much misery as he was: for the excuse did aggravate the fault.  faults, he should not have felt so much displeasure, as he did.  
God loveth not, that men should endeavour to evade by excuses. If that Adam had craved pardon, God would presently have forgiven him: yea the very Angels that fell, if they had humbled themselves, should have tasted of his mercy. Now the blessed Trinity held 
h The counsel of God is eternal, but the Scripture styleth the execution of his eternal counsel, after this manner. It is also a phrase of Scripture to say, that God holdeth his Counsel, when he would execute his will. As in the 1. of Genesis in the creation of man The metaphor is borrowed from the custom of men, when they would execute any thing.  their counsel upon this point concerning man. The eternal Father according to true justice would have him punished; but presently did the divine word give himself up to be your pledge, saying that he would be incarnated, and take your flesh upon him, and would be ever ready to endure whatsoever the father would think fit to be inflicted. Then presented themselves the two daughters of the eternal Father, to wit, justice and Mercy, and made them ready for the encounter.  

i Mercy and justice are equally twins with God, a●● all other perfections are. Yet in the putting of them in execution, one sometimes gaineth upon another according to the good sentence and pleasure of God. And upon this is the metaphor drawn from two Advocates, each pleading their righ●● one against another. Now although the determination and sentence abideth in the judge yet doth not this hinder, but that either the one or the other might allege just and ponderous reasons in divers sorts. Divines maintain the Idea of things in God.  justice as the younger daughter said, that they were to be punished for their disobedience, and that they did very well deserve it. Mercy as the elder said. My Father, I am thy eldest daughter, and my sister here is much younger than myself, it therefore standeth with reason that I be believed, and that for many causes. As first, to what end have you created a creature thus beautiful? to cast him headlong into hell? There is a remedy to save him. For there will come a woman called Mary, that will be more humble, than Eve hath been proud after her transgression; and will be more replenished with simplicity, than ever Eve was with curiosity. Marry will be more obedient than ever Eve was rebellious; and more prompt to say, I am the handmaid of the Lord, than ever Eve was to take and taste the apple. From thence shall proceed that great paymaster of debts, that shall give satisfaction more than a hundredth fold.  
On the contrary part, justice pleaded that they did well deserve sharpest castigation, who do yet stand upon their justification, although they are guilty of the highest treason, in rebelling against their Prince, yea such a Prince as their God is. That they knew the Edict of their King, yet would not observe the same, and sinned not through ignorance, but through their too much knowledge, that brought them to their destruction. To this the 
a The mercy of Christ jesus.  divine Word made replication. Father, Father, you are to pardon them, you are to pardon them, repeating the same often (not in words but by the power of understanding) and ever saying, that he would take upon him your flesh for your sakes. The eternal Father, according to the rigour of justice, and as being justly provoked against them would not have ●t so: but always the divine Word did oppose himself unto it, and said, Father I will endure for their sakes a more ignominious death, than ever any creature shall be able to suffer. The eternal Father having regard unto the person which was to suffer, and give plenary satisfaction, and that by no other means then this could a thing of that nature be accomplished, as also knowing how much he was to suffer (for in God all things are present, and there is nothing past or to come) did yield unto this overture: yet what Father would have consented to give up his Son as he did. For he foresaw ●he ingratitude and disesteem which you would bear unto him, yet was he contented to agree unto this, because his son always said Father, some or other will be converted.  
The Holy Ghost gave assistance unto the Word, 
These are the attributes of the divine persons.  for he is the God of love; the Father is the God of power and of vengeance; the Son, the God of wisdom, and the Holy Ghost the God of bounty. But the Devils themselves do confess that there is but one God in three persons, and have made confession of the same at Baume, the place of S. magdalen's penitence, in the presence of the whole assembly. Then spoke Mercy and said, Father, it is expedient that the void seats of the cursed Angels that fell should be filled up, and why was this goodly fabric and frame of the world created, and the heaven so varied with diversities of beauties? Was it for yourself alone? let them live, let them live, they will be repentant, and have virtuous children, and just Abel will proceed from them. Hereunto 
c The knowledge of God forseeth all things.  justice replied, that there should be a Cain as wicked as the other was just. But Mercy did always ingeminate, that many of them would prove good, as Mary, who should make reparation of the fault committed by Eue. And in truth, Mary hath been more virtuous, then ever Eve was wicked, and gave more reputation unto good, then ever Eve gave advantage unto sin. The Serpent held divers discourses with Eve to cause her to fall, but Gabriel spoke but a few words and Mary presently obeyed, saying, Ecce ancilla.  
Then the Word said to his Father, that as the person offended was divine, so a divine person should give satisfaction, since no other could make reparation of the same; the person offended being infinite, might justly expect satisfaction from a person infinite. That there was no creature, neither men nor Angels, that could make up this offence, which was committed by a man that at the time of his tentation was altogether innocent. And as this sin was committed in a garden, so reparation thereof should be made in a garden, at what time he should say fiat voluntas tua, and this should be the act of his giving himself up unto death. To conclude, this transgression came by eating of an apple, and ●hould be remitted by the fruit of life issuing from the ●arden of Mary. Upon this mention of the Virgin, ●errine took occasion to say: This was a 
d The Virgin Mary likened unto a beautiful garden.  garden hedged in, where that goodly fruit of her purity remained, excellently qualified with beauty, sent, and taste: which make representation of the properties of the ●lessed Trinity. In this garden there were all sorts of goodly trees, whose roots were humility, whose leaves were virtuous desires, and whose fruits were good works, that might deservedly be placed upon the ta●le of the King of glory. And upon this table are ever strewed all kinds of flowers, which signify her virtues, ●nd these she hath kept fresh by her humility, acknowledging that all the good which ever she had received did stream from her son, and proceeded not from herself. By these means of humbling herself she conserved them, and lent also of her store unto others. The Word was content to repair the fault of Adam, and in ●egard thereof to subject himself to all the torments which Adam had deserved, and said, that by his obedience there would redound more benefit unto mankind, than ever did prejudice by Adam's transgression: ●nd by how much the greater the offence was, so much ●he greater would his mercy appear: that his bounty would then shine clearest, when these his creatures appeared most miserable, as hath been verified in Peter, Paul, David, the Publican, Matthaeus, and james the Hermit: as also in Magdalene, Pelagia, Mary of Egypt, Thais, and the woman of Samaria. That his bounty would dart forth the rays thereof so effectually upon his creatures, that many souls by their examples ●hould be converted. Besides, the Son made offer vn●o his Father to endure all the torments that should be put upon him, and that he would debase himself even ●o the cratch to give satisfaction for the pride of A●am● that he would be obedient, for his rebellion, even to the death of the Cross: that for the wantonness of Adam, he would undergo all vexations, and would fast for his gluttony: that the offence was committed by a tree, and should be remitted by the tree of the Cross: and that at the same hour or instant that the first man offended, the breach in mankind should be built up in the second.  
Do but consider, that at that time when in his humanity he suffered, the love which he did bear to you, did cause him to cry out that he was thirsty, that is to say, after the salvation of your souls. This is evident by the thief, who speaking unto him but these words, Memento met, was by him refreshed, as also was Longinus, and all those which at that time were converted. Observe further, that he died with a great longing to have his very tormentors to be converted; and his sorrow, to leave his enemies plunged in their obstinacy, (as Pilate, Caiphas, Annas; and Herod) was more apparent and sensible, then to leave his Mother whom he so much loved, Magdalene, john the Evangelist, or Martha. Witness those words which he spoke, Pater ignosce illis, Father pardon them, for they know not what they do. His second grief was to leave his children the jews, hardened in their wickedness, sorrowing that they would make such bad compensation unto him fo● all his benefits. For never was there natural father that hath powered down so many blessings upon his children, as your God hath done upon the people of the jews. It was no novel thing with them to disobey his commandments, and mutiny against him. The● made a Calf of gold and worshipped him, and without sense or consideration of his manifold blessing they did long for the garlic, onions, and leeks of Egypt: so gluttonous and ravenous were they. Notwithstanding all this, he cried upon the Cross, Pater ignosce illis.  
Then did Verrine cause this which ensueth to be adjoined unto that letter that the day before he did dictate unto the blessed Virgin: I protest by the assistance of God to observe the good instructions which were given unto me upon the vigil of S. Luke, and will read them five times a day. Observe here, that Verrine said that they would prove five exorcisms more terrible unto Belzebub, than all those that were comprehended in books: and added, Cursed be your exorcisms.  
After this, he said that Magdalene was to say at least an hundred times a day, if she could, He who hath created and fashioned me, have mercy upon me: as one that well knew how unworthy she was to name the name of God, and to suffer for his love; or that Belzebub himself should remain in her body, since that her God did patiently bear the appellations of fool, drunkard, and possessed by Belzebub, and that he wrought wonders in the name of Belzebub. But the good woman in the Gospel confessed that all which they objected were lies, and that he wrought those wonders by a peculiar puissance of his own, without borrowing the assistance of any creatures.  
Afterward as they should have communicated, Magdalene was upon the sudden strangely tempted by Belzebub. But Verrine taking upon him as her counsellor and admonisher, did lay before her the imbecility of the Devil, and dismasked all his slights and subtleties. And it happened, that after Magdalene had received the holy Host in her mouth, Belzebub made show, as if he would force her to spit it out upon the earth. In which fact, he discovered that there was some 
a She had not confessed this sin either from oblivion or out of shame.  enormous sin in Magdalene, which was familiar only unto those that knew the inward guilt of her conscience.  
The same day in the evening Lovyse and Magdalene were exorcised by Father Francis Billet: and Verrine began to speak in this manner: It is requisite first to pass the Altar of thorns and knives, before you come to the Altar of Crowns. I tell you that 
b The martyrdom of S. Lucia and the Virgins.  Lucia was a poor woman, and of such base condition, to outward semblance, that a man would not have bestowed a farthing upon her: yet being betrothed, she abandoned all for the love of him who had redeemed her, and in regard of him undervalued all worldly things whatsoever. So must all they whom he takes to wife, they must forsake father, mother, brothers and all, and only set their affection on him who doth so wholly deserve it. He will place them there where no person is able to sing the hymns which they shall sing, and they shall follow the Lamb wheresoever he goeth, to the great vexation of the Devil and of all hell. Magdalene doth not sing at all, yet is she next unto Mary: for in love she doth surmount Martha. Martha is the next that singeth after the Mother of God: she was hosts unto him, and lodged him in her house, and next unto the Mother of God was the principal Virgin. Catherine of Sienna thou bearest a part in that song, and thou Barbara, and thou Lucia, and thou Clara. Ursula is a Queen, and Catherine is another, and thou 
c That Victoria is registered in the Roman martyrologue 27. December, who was put to death because she would not take Eugenius the Paynim for her husband.  Victoria hast also thy share in that melody.  
It is true, I rage against those that live chastened in their Monasteries, but the Company of 
* The praises of the Company of S. Ursula.  Ursula makes me stark mad, both by their Christian doctrine, and by their wholesome instructions: and the exceeding great labour which they take for the good of their neighbours, maketh hell itself to be swallowed up in despair. I do not speak this to puff them up, let them be as humble as they will: but the truth is, that all the devils do strain their uttermost subtleties to work their final extermination. God is desirous to have them proved, cursed be my words, they will cost me full dear. Marry, why shouldest thou so affectionately love them? wherein have they been serviceable unto thee? We have sisted them all by temptation, to breed in them a longing to leave their vocation. We suggested that their order of Religion was mere brocage, and their vocation unapproveable. This we said to discourage them from that course, and distilled divers other temptations into them against their Superior, but principally against Cassandra their Superior at Aix. We have filled them with grudging and murmuring against their Superiors, persuading them not to obey or believe them, and have baited both men and women with our temptations: the men gave best heed unto us as those that were the prouder. We also hatched a conspiracy against Romillon, and the Order of the Doctrine, that they might be forsaken of every one.  
Whilst the Devil was thus discoursing, there came to S. Baume Sister Catherine of Isle, with another of the same Company. Whereupon 
d Experience doth teach that in matters of curiosity they do laugh and make a lest of men.  one that was present said unto the Dominican Father, whether he thought the Devil could presage of their arrival: who being asked thereof, without seeing or hearing of her, answered it was she. Then being demanded, whether there came but one or no, he answered, there is none but Catherine of France: which was not true: and when one of the Assembly did reproach his ignorance, Verrine said, Do you wonder at that, this is not the first lie that I have told.  
Then the Dominican Father softly rounded Father Romillon in the ear▪ and said, It is no wonder though he intermingle something of his own, when men out of mere curiosity do ask him questions. Scarce had the Father finished these words when 
e We have often made trial, that when Verrine spoke according to his commission that tended to the conversion of the two Witches, he always told the troth and never failed: but being put from that he declared himself to be a true Devil, oftentimes interrupting Confession, and a long space endeavouring to hinder the receiving of the Communion. The reason whereof is set down in the acts of the 15 of jan. in the mar●ēr.  Verrine said, It is true, I am not bound in that case to speak the truth, for I never do it but by constraint, or for some sinister and malicious purpose.  
About the same time, the Devil Verrine was observed against his customary manner to be very still and silent, and being demanded why he thus held his peace, he answered, Because some think that the things which I do utter are not worthy to be written. And indeed some were of opinion, that they ought not to give heed to these discourses, but only to the deliverance of these poor creatures: at the least, that it was not necessary to booke-downe what he spoke. Yea, some conceived tha● it was no Devil that spoke in Louyse, but as soon a● they revoked that their opinion, Verrine then began to discourse as he was accustomed.   

The acts of the 14. day of December.  
Upon that day Father Francis Billet Priest of the Christian Doctrine saying Mass, at the elevation of the blessed Sacrament, Verrine began hideously to yell, as if he had been mad and desperate, saying, tha● he adored the God of the Christians, and confessed him to be his Creator and judge. He further said, that he was in the Chalice blood and bones, clothed with hi● Humanity and Divinity, as when he was crucified o● the tree of the Cross: and was there as great and as ful● of dimensions as when he was upon the same tree: ye● was his body covered under a morsel of bread, and hi● blood under a little wine really and substantially. He● made also repetition of the same at the Mass, which was said by Friar Francis Domptius of the reformed Order of S. Dominicke. Verrine also added, I said in m● rage, that thou wert of the reformed Order: Cursed b● the inspiration of Michaelis who began this Reformation, which will be an occasion to correct the disorder of many Monasteries as well of men at of women. Thi● is it that maketh us to despair. I say beside, that som● will give out, that Romillon hath taught Louyse, etc. Al● this he repeated again at the elevation of the blessed Sacrament, Father james de Rets' Priest of the Doctrine saying Mass.  
The same day in the morning was Sister Louyse an● Sister Magdalene exorcised by the Dominican Father's And there happened a long dispute between God of the one part, and the Devil of the other, whether God ●ught to make the Companies of S. Ursula and of the doctrine, as also the Sister Louyse his instruments to ●ut that in execution, which he intended to accomplish. ●ow because I had no leisure to write it down, Ver●ine did afterwards will me to write that which then ●ad been disputed, but first would have me to command ●im to do this by virtue and power of the Exorcisms, ●s they always use to do. As soon as I had commanded him, he began to speak in this manner: I have spoken formerly (meaning in his discourse the day passed) in ●he honour of Martha and of the Angels. This I did ●pon good reason, 
f The prosecution of the praise of Virgins.  for Virgins are the sisters of Angels, and shall be exalted, because Mary would have it ●o: yet always without any prejudice to Magdalene, ●or in Paradise there is no ambition.  
I also said, that the Son did much esteem of Mag●alene, by reason of her affection; and the Mother of God did exceedingly love Martha in that she vowed virginity (which she did in imitation of the Mother of God) she also loved Martha, because she was the Ho●esse of her Son.  
I said, that yesterday I had spoken of Lucia and of virginity, and that Virgins were sisters unto the Angels, and that they did sing a new hymn, which none ●ould sing but themselves.  
I also said, that married women might be happy ●nough, and go to heaven, but that Virgins did attain ●nto it with more facility than they.  

g The conference of Verrine with God, or with the good Angel sent from God.  Besides, I entered into disputation with God, saying: Why hast thou instituted the Sacrament of Mariege, if thy intendment were not that all should be married? His reply was, that they who were unmarried were all espoused unto him. To which I rejoined, that ●uch Pismires as they, could not deserve so great a King ●or their husband.  
God answered me, that they had forsaken all for his ●oue, and that for a lump of earth (thereby meaning man) they did bequeath and betrothe themselves to him. And in lieu of those momentary blessings and riches, which for his sake they had abandoned, he would open unto them the treasures of Paradise: and for a little pleasure which passeth away as the wind, he would glut them with the delights of Paradise which endure for ever. Furthermore, I did object that he did prepare Crowns for them as if they were Queens, and had well deserved it: but, said I, they have merited nothing. He answered me that they were true Queens. I replied, that they were Chambermaids, and that I should not have wondered at Ursula which was a Queen, at Margaret the Queen of Hungary, at Catherine of Alexandria, at Gertrude, at Margaret the Martyr, who have performed many memorable exploits, for the love of him and of many others. He answered me, that his custom was that from baseness and from things of the meanest condition, he used to work matters of great moment for his glory, and for the conversion of souls. To this I replied, that I should not have wondered if in a matter of this nature he had made election of some great Philosopher or Doctor, or of some great Queen, or of some magnificent Empress and Princess: but I was confounded with wonder when I perceived he would make choice of personages of so high a quality, from such Pismires as was Louyse. He answered me, that he did not this for her, as if she had deserved it, but had done it for his glory, and for the conversion of souls.  

h The desire of Louyse to suffer patiently.  Then (said I) cursed be that desire which swayed in her (speaking of Louyse) and made her ready to endure hell itself (if it had been expedient) for the glory of God and salvation of souls. And here I began tohowle as one surcharged with despair and madness, and more fearfully indeed then I can express it, saying, that she was a Huguenot, and that her father and mother died Huguenots, and that she was baptised in the 
i Louyse baptised in a kitchen by a Minister.  kitchen of Monsieur de Mailhians at S. Rhemy, and that joseph Dessade of Beaucamp, brother of Michael Dessade of Lagoy was godfather to Louyse, and Louyse of Pourcelet daughter of Monsieur de Mailhians was her godmother, in whose house she was baptised by a Minister. Then God told me that many souls had been converted to him by Catherine of Sienna, & that humiliation is to go before, that exaltation may follow after: and that the calling of this wretch (meaning her that had the devils in her body, to wit, Louyse de Cappeau) had been debased and exposed to derision, as also dishonoured and disrespected by the devils, who would have waded further into these advantages, if they might be suffered. Many incongruities are committed in the judgements, which men and women make upon the event of things; but this calling should by the same means purchase much glory and reputation, through which formerly it was depressed: and that God should be magnified even by those who did offend herein, when they should once comprehend all the circumstances of this business. And this is it where withal the Devils are so enraged. Then cried Lucifer, Come and ●elpe us, Belzebub, Leviathan, Balberith, Asmodeus, Astaroth, Carreau, and let all Hell come, for we are at our wits ends, and can make no longer resistance. I also added, that we were now all desperate, that Hell itself ●ad entertained a dreadful combination and conspira●ie, and that we were all unloosed to ruin and fling headlong into perdition the whole Order of the Doctrine, and the whole 
k Touching. the Company of S. Ursula.  Company of Ursula: and that we had environed them with all sorts of temptations as well men as women of both Companies, from the least and youngest unto the greatest of them: and that we ●ad given impeachment unto others to be of that Company, and suggested unto them, that they might do well to encloyster themselves in Monasteries, where ●hey might abide in the house of God their Father, and might do much good, as frequenting Hospitals and Churches.  
Moreover, that by bringing of the company of the doctrine unto ruin, we should easily root out the other company, to wit of S. Ursula, because these are guided by them. For the Priests of the doctrine are founded and established expressly to guide and govern them, and were particularly reform for that purpose. As also because the two companies had a reference the one to the other, and were to be fellow labourers for God's glory, and the salvation of their neighbours, and were to march hand in hand, that is, where there was a house appointed for the sisters, there was also to be a house for these Fathers. Then Verrin began to cry as if he had been mad, that there 
l Godpermitted this for his glory, and the exaltation of that company.  were six sister's 〈◊〉 S. Ursula bewitched or possessed, to wit, Magdalen● Catherine of Isle, Margaret Burles, Martha of Gazier and that unhappy Louyse: for Anne of Bonieux said, he is full of sorrow. The Devil (said he) is not in the bodi● when he ●will, but when it conduceth with the glori● of God. There be that demand the same with much instance and solicitation, but that which others do so urgently demand, and for the most part are denied hath been granted unto this unlucky woman.  
I further say, that I would rather choose to be in the body of a dog or of a hog, then to be where I am and I have petitioned Lucifer, that he would take m● off from this body, because there is nothing here to b● gotten; and I cursed Belzebub that he would not com● and take me from hence, and that I would rather sa● upon a supper in Hell, then taste that dinner which I ha● at S. Baume. He further said that a certain disputation's betwixt God and him was acted in S. Baume at the fee● of S. Magdalen as here ensueth.  
I said to God he might do well to discover by vision to this unhappy woman what he intended, he answered me that visions were too dangerous, and that he would cause her to understand his pleasure when and how he pleased, and that she should do well to humble her ●elfe! I said unto him that it was the devil that made ●er speak, but God replied upon me that it was not ●rue, and that all came from him, and to understand this said he) there needs no 
m In confession and out of confession she still said, that she regarded not to be possessed, since it was God's pleasure for the manifestation of his glory.  other argument than this, that ●er soul is in repose, and that she is full of gladness, and ●he devil doth not possesse-those souls that are peaceable and chierefull. Also God the more to try her, told ●er that she was to humble herself even to the pro●oundest gulf hell, and that she should reckon of herself no more, then if she were a handful of dust, or of dirt, or as the leaf of a tree that falleth to the ground: ●nd further that she should conceive herself to be unworthy to tread on the face of the earth. Then said the Devil, this will swell her with pride; but God made unswere, that his grace should suffice to preserve her vn●ainted by vainglory, and that she should make recognition that all was derived from him; and that of herself she was nothing, but was confident that he would give her his grace, to acknowledge this nothing. Then I added, that the date of miracles was now expired. And his reply was, that he was still ●he same God, who wrought them in times past, and that he was both as powerful and willing, as he was in those ●aies.  
The Devil answered; that she was not endowed with ●hose virtues, as were those in whose time such miracles were done. What? she is no Saint, she is a Pis●mire. Then God commanded me to be gone, and hold my ●eace, and so I was enforced to withdraw myself, and ●o suffer Louyse to finish her devotions. All this was ●one in the presence of her Creator, and of the blessed sacrament, that was there, and of her superior, john Bap●ista Romillon, and of Catherine of Isle. To conclude, ●he Devil was so impatient of this discourse, that he ●egan to roar, as unable to endure such talk any longer: and cried thrice, that he had lost all hope both o● God, and that unhappy woman.  
This dispute internally and externally endured little less than an hour and a quarter, in Saint Baume: an● much of this disputation was repeated at the time o● Mass the same day in the morning's discourse.  
Then was Louyse commanded to tell her Superior and all those that had charge of her soul, as also to him that did exorcise her, and to all those to whose benefi● it might any way appertain, all her temptations and internal conferences, for fear lest she should be deceived by the Devil. In conclusion, they recalled to her remembrance those five points which that last Sunday they recommended unto her: to wit, a good intention, a pure affection, purity of conscience (which i● one of those points) humility which is another, obedience, and resignation of the world which is another This done, Verrine spoke and said, I have formerly said that some Priests go to the Church as if they were to go to a stable without any preparation, or premeditation of that which they have to do. I have also said that the Son of God did yield more 
n In the Scripture phrase as we have formerly cited out of the book of josua the 10. chapter.  obedience to you than you to God, and that as soon as a Priest doth speak, God presently descendeth upon the Altar. ● have also said, that the Priest was equal in honour unto the Mother of God, yet did not his mother dare to touch him but with fear and reverence, no not she● which had carried him in her womb nine months.  
I said, that if they were to behold him they would draw back and be dazzled with his exceeding brightness, or at least would prepare themselves better the● they do. Then Louyse said, that it was revealed to sibster Louyse in Saint Baume in that disputation, how the Magician should be converted by the prayers of ou● Lady, if he hardened not himself against them, and how God had inwardly commanded sister Louyse to pray for him.  
After this, there was a letter directed to be sent to ●e Sisters that were the Coadjutors in the house of Ursula at Aix as here ensueth. Most dear, best loved and ever honoured Sisters, I unworthy to call ●u my Sisters do beseech you to pray unto your Redeemer to take mercy upon me desolate and distressed ●etch, unworthy to call upon the name of God. I do ●aue pardon of you as oft as I have grieved, provoked, ●d debased you, and that many times upon no ground.  
Your most humble obedient and indeed vnwor●y to name you, the servant and slave of Catherine, spirit, Magdalene Honorate, and of all those whom ●od hath created and form (God be merciful unto ●em all) Louyse Cappeau. While the said letter was dilated, the Devil began to say, Ha God, thou goest about to humble one, and I will cause four other to fall ● infusing into them vain glory. Then he said, God ●swereth me that he would humble them by those five ●ints above mentioned to Louyse, which she should ●ake familiar unto them, and should not fail to per●rme it.  
The same day in the evening the two that were pos●sed were exorcised by Father Francis Billet: when ●rrine began to speak of Hell and of sundry other ejects saying, Catherine humble thyself, and remember what I said unto thee in the morning, that the ser●nts of God were to humble themselves and to endure ●tiently, to be scorned and trodden under foot. Men ●e so ungrateful, that they serve God with less re●ect and veneration than they bear unto their grooms ●lackies. Also, men do so little regard his commanments as if a groom had made them: yet notwithstanding he who gave them unto Moses hath recom●nded them unto you.  
There be ten Commandments, and yet they are but ●o.  
When men preach unto men of Hell and Paradise, there is no more heed given unto it, then if they preached of some rock of stone. S. Francis 
o When it pleaseth God all things accomplish his will. He commanded the Raven of Helias, and the Worm that withered jonas his gourd  preached to stones, and Anthony of Padua to fishes. It is strange, the very, beasts did bow down their heads, thereby making recognition after their mariner of the benefits they had received, and therefore shall rise up against men at the day of judgement.  
In Hell we make wondrous much of men in requital of their obedience which they carried towards us. We say unto them, 
p Discourse of Hell.  Damned and ingrateful as you are, you would not serve and acknowledge your God, and then we lay on load as it, were with bars of iron, and do intolerably torment them.  
There are no gates for men to get out of Hell, but the gates to enter in are very large and spacious.  
The repast and far which they have in Hell are Serpents, Toads, Scorpions, and whatsoever else is filthy and abhorred: the drink is brimstone, wormwood, rue, and all bitter and distasteful liquors. We put them in a seat of flames and fire which doth grievously scorch them, and do oft remember them of Paradise, thereby to augment their torments. Upon the earth they ear white bread, but here they must gnaw upon crusts, and that without their teeth.  
In stead of perfumes we stuff their nostrils with stinks and loathsome favours, and in stead of delightsome songs we fill their ears with derisions, blasphemies, and cursings, saying, Cursed be the God that hath created thee, cursed be the father and mother that have begotten thee, cursed be the air that thou didst breath, cursed be the four elements, cursed be the creatures that have any way obeyed thee.  
And to add unto their torments, we set before them Heaven, together with the glory and those pleasures which they have lost, because they have transgressed through malice, not through ignorance, and remained obstinate in the same.  
He that would dine at ease in this world must sup in Hell.  
We also provide milk for them, in comparison of which the hail of Laurent is a heap of roses. All misery is contained in Hell, as in Paradise all happiness doth abound.  
The damned souls are more horredly deformed then the Devils themselves, and eternally, eternally, eternally, eternally, eternally shall they blaspheme the name of God. And we have permission to inflict upon them most sharp and exquisite torments, for their unclean and bestial speeches.  
And as the hangman doth his office when he tortureth a malefactor that is condemned by the judge, so the Devils are not nice to perform their charge they have to torment souls.  
The torments of Hell are torments indeed, and the greatest tortures of the world which are inflicted upon malefactors, compared with these, are but as flowers and roses.  
They shall be damned everlastingly, everlastingly, everlastingly, without hope of intermission or end, everlastingly, everlastingly.  
The Devils shall bind you hand and foot, and, being thus manacled, they shall throw you into a boiling chauldron: and after you have been burned in these flames, you shall be engulfed in a sea of ice. None can resist the Almighty when he hath a purpose to do a thing. God hath given you a soul, and appointed her to be the Mistress: it standeth with good reason that the Mistress should bear sway, and not the chambermaid.  
God hath given your three faculties or powers: give him the keys thereof, and suffer him to have the government of them.  
Lock fast your gate, that is to say, your will, against all manner of vice: shut up your windows, to wit, the five external senses, that thieves steal not in and make a cheat upon your souls. Then Verrine said, I had rather an hundred thousand times sup in Hell, then have given you such a supper, as by this discourse I have done, and withal swore, that he had uttered all, which is above mentioned, for the glory of God, that all proceeded from God, and that the Devil was forced thereunto as a slave or a captive in the galleys.  
Then he said to those that were there present: This Baume, this Rock, these leaves will rise up against you at the day of judgement, if you make not your advantage of these things. Your God loveth you so well, that if it were behoveful for you, he would at this very instant return to Mount calvary.  
The same day, this dialogue chanced to be between Verrine and Belzebub. Verrine said, You that hear Mass do say, I believe that my God is there in blood and bones, and that in the Chalice, both his flesh and bones, his Humanity and Divinity are present. But you must conceive, that you are there as poor malefactors before your judge: pray therefore unto your judge and he will hear you, for he giveth grace unto the humble, and casteth down the proud of heart. Oh how narrow is the gate of Paradise, and how low you are to stoop to enter into it.  
Then 
q The discourse of Belzebub complaining to God of his over great mercy to sinners, even to the Magician himself, in whose custody remained the schedules of Magdalene.  Belzebub said: Ha God, thou art too plenteous in thy pity to sinners: the Devil is enforced to acknowledge it. I am not at this time possessed with the schedules, Lewis hath them in his custody: to the confusion of Devils is this great mercy showed towards sinners.  
Christ jesus is ever showing his wounds to his Father he doth always renew and make them fresh, and doth still represent them unto him. All Hell is confounded: Misericordia Dei plena est terra. O Mercy, thou art too too exceedingly great! You have no more to do but only to cry peccavi, and presently all is pardoned: a mercy indeed too spacious. Let a man renounce God, his Passion, and all the merits of the same, and let him only say Miserere mei, and presently all is pardoned: confusion unto us, Confundatur superbia Diabolorum. Lord, thou didst cast forth the Angels which would have bandied themselves against thee, and didst crush in pieces all their forces: yet let a sinner cast himself headlong into Hell, and renounce thy precious blood and wounds, yet wilt thou ever mediate for them to thy Father, and wilt receive them into grace if they bring with them a pure desire to return back to God for thy sake: a mercy too large for sinners, and damnation too great for the Devil.  
Cursed be the wound that cost me so dear, because in it all sins are swallowed up: Cursed be Long in us that made that wound. O God most bountiful unto sinners: O virtuous and most merciful Mary. The Devil is their God, and yet O Marry thou art always falling at the feet of thy son; thou art ever interceding for them: thou art always saying, To day and to morrow, and dost ever prolong and drive things off. In saying this he desired against his ordinary manner to have an oath ministered unto him: and for further confirmation of the truth, he said that one of magdalen's 
r The Glove of the Girl was too little for her, and could not be pulled on but by violence.  Gloves should fall to the ground, and that he would stretch himself flat upon the earth. Then said Verrine to him, humble thyself Belzebub. What is now become of thy strength? Belzebub said, Confundatur su●erbia Diaboli: I am now constrained to humble myself. Then Verrine said: All you that are here, come and tread upon him, speaking this to the Assembly.  
Then Belzebub began to cry: what, under the feet of men? Do men resist God, and am not I able to do the same? Verrine said, God is so merciful, that he will fill up the empty seats in heaven, and will pardon men ●heir offences. Then did Belzebub infer, O what a judgement is here against those which will not turn and be converted. Next after Lucifer, I am the proudest, yet learn from hence to humble yourselves. For one offence am I damned for ever, for ever, for ever.  
And that justly said Verrine; we are damned because we had more illumination than was given unto men. O, O, O, Mercy (said Belzebub) how great art thou for the sinner, O justice, how severe art thou against us? Occasions of doing good are never wanting unto the sinner: he hath the benefit of Preachers, of Confessors, and of Miracles, & yet remaineth obstinate in his sin, and still God is so favourable in his behalf, that he will at the last cast make use of Devils for his conversion, Verrine replied, superbos humiliat, he is more powerful to attract sinners unto goodness, then are the Devils in their malice to allure them unto ill.  
Further he said, I fear not Belzebub, nor Lucifer, nor all Hell beside. I am not to be punished for this. God hath commanded me, and yet there be some found that will not believe this. Never busy yourselves further about repentance, for the day of 
s Exclamation against sinners.  judgement doth approach, and 〈◊〉 very stones shall rise up, and the leaves shall bandy themselves against those that shall dwell still in their obstinacy: I warn you all of this both young and old, for Death is a thief that spareth none, but sweepeth all away rich and poor, great and small and as the hook moweth down the hay, so Death with his scythe cutteth down all.  

t Belzebub constrained to swear and to tell the truth.  Then said Belzebub, it is no longing of ours to deliver the truth. Whereupon Verrine took occasion to say; Magdalene, this he uttereth in confirmation of the letter directed to the blessed Mother of God, and pronounced by Verrine in the mouth of Louyse; read i● often, and keep it as thou wouldst do relics. Then said Belzebub: I swear that I have reasoned of the mercy of God, to confound all Devils, Magicians, and Witches, that are in the world, and all them that do● practise or trade with Magic. At this Verrine said, Through main compulsion art thou drawn to swear, and although thou be my Prince, yet at this present thou art but as a Fly. Where are thy braves and forces now? thou that but a while since didst outface heaven and earth, dost now humble thyself under the feet of Francis.  
Then Verrine setting his foot upon Belzebub, said, I am thy vassal. Thou wouldst have plucked God from his Throne. Consider you that are here, whither Monsieur de guise your Governor would ever have endured, that a Lackey should brave him thus, as I do now my Prince. And turning to Magdalene he said: Endure patiently Magdalene, for the remission of thy sins, and think thyself even unworthy to humble thyself; Resist thou Belzebub, for thou seest how I brave him, and yet there are here five Princes in this body.  
The Devils would have laid divers foul aspersions and disgraces upon the Companies of the Doctrine and of Saint Ursula, but God is pleased to exalt them as it were by Pismires and leaves of trees. Labour therefore for the glory of God.  
Then he swore that whatsoever had been by him delivered, of hell, and of the mercy of God, and of those that were obstinate, was all true: by the obstinate, he tacitly meant those that were negligent in their devotions to Saint 
u These are the patrons of the Country of Province together with Saint Magdalene, where their bodies lie interred.  Martha, and Lazarus.  
Afterwards the Priest saying Fecit potentiam, Verrine thus discoursed. All things are the works of the hands of the Almighty. It is strange, that they say every where, there is nothing that withstandeth God or the Church. I say that many Christians are Gods friends at his Table, but few followed him to Mount calvary; your Redeemer was forced to be there almost alone. Some will be contented to be present at a Mass, and then desire that within half a quarter of an hour it should all be ended. Try yourselves, and be regardful of your souls, for you have but one, and let that be surrendered up to him that gave it.  
We could be contented, that there were none but rocks and trees to hear us. This is it that pusheth us on to despair, that never any Preacher did deliver so much, and that this fact of ours will be divulged all abroad.  
Then he spoke to the sister Catherine, and said: Catherine thou art entangled with many encumbrances, thou must suffer thyself to be instructed, and to say, Gods will be done. Cursed be that word that hath cost me so dear, whereby the Devil doth lesson others against the Devil. Catherine suffer it to be done, for thou art yet unexperienced. Then Verrine spoke to the Devils that were in the body of sister Catherine, saying, Speak accursed Spirits, come into the field.  
Belzebub also said: There is no means to hide thyself, thy Prince is humbled, therefore take not thou in scorn to humble thyself. Let us go and disclose ourselves. Obedi Deo, & Mariae Virgini, Mariae Magdalenae: Obedi maledicte, maledictio Dei omnipotentis sit super te superb. Obedi Deo, confundatur superbia. I command thee by almighty God, tell me thy name, 
x The Devils are ever very dainty and squeamish to discover themselves, or to tell their names for fear of being exorcised, commanded, and by punishments imposed on them, tormented.  I command thee by the Virgin Mary, by Saint Ursula cum socijs, confundatur superbia. Wilt thou yet make head against thy Captain? I will make thee speak, and fall under my feet, for since that I have humbled myself, I will have thee humbled also. Surge, augeo tibi poenas, thou art but a proud Spirit. I regard not whither thou speakest or no, for I will tell, that thou art a Spirit called Sabathon.  
And speaking to the Exorcist, he said, Increase his pains, seeing he will not tell his name. Verrine said, We are of the rank of Thrones, and do yet yield our obedience, but here the men would be better than their Masters. That time is not yet come.  
Physicians are contented to give Physic, and we must give both Physic and restoratives.  
You that are here present will testify and say, that you have seen three women possessed for the glory of God, and for the estimation of the two Companies of Saint Ursula and of the Doctrine, and that the Devil never met with such an affront and encounter: for all hell is amazed at it.  
Cursed be the Charm, cursed be he that advised to give it. O what a great reparation will this make in the breach that was caused by sin.  
Louyse, thou art but a poor wench and of base condition: yet could we wish thou hadst been a Queen, a Saint, or skilled in Philosophy. Thou dost but lend thy tongue in the utterance of these things, and hast now delivered twelve several discourses, by the which thou art much confirmed; Be content with this: You have seen the beginning, the progress and issue of this matter. 
y This was in that hour wherein the Sermon of the Advent was ended at Aix, where he preached about eleven a clock in the forenoon.  O Michaelis, thou art now preaching, and hast said many things and that truly, but hast gained very little by the same. Louyse never studied, and yet hath in a summary comprehended all manner of perfection.  
Then he said, that upon a Tuesday was the birthday of Louyse being the feast of Anthony of Padua, and upon that day he entered into the Order of Saint Ursula: upon a Tuesday was the day of Saint Maximin, where we were discovered; and upon that day we departed from Aix to come hither. Upon a Tuesday Louyse made her general confession, and was borne about midnight on a Tuesday, the same hour that your Lord was born, being the thirteen of june; and it is about thirty years ago since she was borne.  
The same day Belzebub and Verrine began to curse in the chamber where they were saying, Cursed be him who first began to write these events: Cursed be the Printer that shall put them forth: Cursed be the Doctors that shall examine them: and cursed be those that shall compile the contents hereof in a volume: Cursed be the Pope that shall give his approbation thereunto: Cursed be the Cardinal's Archbishops and Bishops that shall give any passage or assistance unto the same. For since the beginning of the world until the day of judgement there never happened, nor ever shall happen an accident of a semblable nature.   

The Acts of the 15. of December.  
Upon which day in the morning Lovyse and Magdalene were exorcised by the Dominican Father. And at the beginning of the Exorcisms Verrine took occasion to speak of Saints in this manner.  
God's pleasure is that I speak of the Saints which are in Paradise, my mortal enemies. I would have here resisted God and the blessed Trinity, but they do constrain me to speak. Belzebub, thou art but as a Pismire in comparison of God. How strange a thing it is that devils must be feign to discourse of the glory of Saints whose mortal enemies they are, and would, if it lay in their power, pluck them from thence, and carry them headlong to hell.  
Francis is in heaven: and Lucifer lost his splendour by his excessive pride, to the attainment of which Francis hath aspired by his humility.  
If a 
z He speaketh according to the capacity of the simple people that were there present, because these two did use to preach in the Towns of Province.  Michaelis, a father Laurence, or some great learned parsonage should preach this, I would not be abashed at it, but that a devil should speak it by the mouth of a Pismire, there lieth the wonder. But the God of the Christians will have it so, and he which lieth in the blessed Sacrament at S. Baume commandeth it.  
Mortifications are by them that are unacquainted with their virtues accounted irksome. john Baptist with all his repentance was contemned, but is now high in glory in Paradise, he is sanctified, and is one of the great familiars and friends of God: who to show to sinners the way unto repentance, took upon him repentance when he had not sinned. 
a That mortifications are requisite toward the attainment of Paradise.  We are therefore to pass through mortification if we would attain unto the place of bliss and glory. Is it not strange that the devils should teach men mortification and advise them thereunto? joannes evangelista was the great friend of God, and mary's guardian for her chastity. Stephanus, cursed mayst thou be, I must trumpet forth thy charity in praying for those that stoned thee. O Pernardus, thou art Mary's darling, and thou Dominicke, & thou Stanislaus also, though few take notice of thee. P●ulus, thou wert a sinner and persecutor of the Christians, but afterwards didst become a great Preacher of virtues. Antonius' of Padua, through thy humility, and for thy other virtues thou art now in Paradise.  
By thy obedience, O Abraham, thou art the Father of believers: David is the glass of repentance wherein sinners may behold themselves, and how they are to return unto their God. Tu Petrus, thou hast denied thy Master. Accursed Peter, thou hast cost me dear: O Peter, by thy example those that have denied God will learn to be converted. William the Hermit was a great sinner, yet by his repentance he found mercy. Some go to heaven through repentance, others through innocence. Mary is in Paradise for her innocence, Magdalene for her repentance. Lewes' King of France is the Patron of Kings. It is the good pleasure of God, that men of all conditions should be saved. He hath made election of Emperors, and also of the basest sort of people, of Shoemakers, and of Husbandmen. Crispinian was a Cobbler: Athanasius a Labouring-man, yet was he at length chosen to be a Bishop. There are of all sorts in Heaven (to our confusion be it spoken) to the end that none might have any pretension for excuse. God placeth those in Paradise which love his Commandments and keep them, and do not quench in themselves his good inspirations. He sets them at his table: He causeth them to eat of his bread, and drink of his wine: He doth not as the men of this world do, use their servants as if they were slaves; Nay, there be divers that do a great deal worse, who cherish and make much of their dogs, but do evil entreat their servants. Then he said that he should not be abashed if God would elect Princes and not men of base condition: yea, we could be contented to have patience that he should choose men; but that women should be gadding to Paradise, that is it that maddeth us. 
b In the martyrologue the third of March.  Cunigonda was an Empress, and is in Paradise, so is Catherine of Alexandria, and eleven thousand Virgins went in one day to Paradise, besides men which are not numbered. 
c In Ribadineira 25. januar.  Margaret of Hungary was a Queen, she entered into a Monastery, and became so humble that she would not be called the daughter of a King but of a Citizen. Cursed be her humility for which we have paid so dear. To this Belzebub replied, Amen. Then Verrine continuing on his discourse, said: Barbara was beheaded by her own Father, and presently the Devil slew him upon the place. The earth and Paradise are two Countries very distinct and different, here those that are most rich go foremost, in Paradise those that are most good, most humble, and most obedient. 
d In the martyrologue 1. Novemb.  Marry was a poor Chambermaid, and the Chambermaid of a Paynim, yet is she now espoused unto the King of glory, and as great as Cunigunda. Margaret of Scotland was a married woman, and yet she went to Heaven.  
Codelana also was a married woman, whose husband strangled her, and afterwards caused her to be thrown into a pit.  
Elizabeth was the Queen Dowager of Hungary, and in her great humility betook herself to be the Mistress of an Hospital.  
Notwithstanding we could let pass all this with patience, but we cannot choose but be enraged at those that have committed folly and were great sinners, as were Pelagia, Thais, and Magdalene: which we speak without any prejudice to them or their glory, it doth rather conduce with the glory of God and his bounteousness, that he would vouchsafe to take them into bliss, who did a thousand times deserve Hell.  
They that will not believe what is here spoken, will say that these two here be women, and have had their lesson given unto them: by which means these discourses will not prove useful unto them, which doth put us in great comfort. A Preacher is often wearied in preaching of one Sermon, and I have already made fifteen discourses by the mouth of this woman here (meaning Louyse) and have sometimes made two or three in a day of greater extent and length, than Preachers in their Aduents. Cursed be thy force, and cursed be him that hath bestowed it upon thee. Belzebub at this discourse cried out. O power! Then Verrine said, it is the force which God giveth her. How strange is it that Devils should preach the Commandments of God and his Counsels, and should teach the religious, Clergy men, Priests, and Seculars, and all sorts of people? I tell you, here are viands for all people to eat; Eat he that will. There are not a few of us who are not well pleased with the sauce, but would rather choose the sauce of Hell. You shall find Notaries that for a matter of five sous will Register the Acts false, and break their oaths. The Devils are more faithful unto their Master than you men are.  
When the Devils have once sworn according to the purpose of God and his Church, being thus adjured unto the truth they want ability to lie. Men have their freewill, if they do ill, they do go forthwith to hell; if good, they are strait admitted into heaven. But the Devil is merely constrained to speak the truth when God would have it so: they have no freewill to do that which is good, but are enforced, accursed Fiends as they are, to deliver a truth. Otherwise to what purpose serveth the authority of the Church, if oaths have no tie or power? or to what end are these books of Exorcisines published? For they that deny this, must deny the authority of the Church, and those that have composed and allowed the said books. They must further say, that there was never any dispossessed after the taking of an oath. But they plunge into a gulf, from whence they can never issue out, and either they must make search and inquisition, after the curious persons that are in hell, to make explanation of their curiosities, or after the Saints in heaven, to cause them to say, that all their writings are nothing worth: And so by a consequence they will come to deny the Church, and so stand defiled with the infectious opinions of the Caluinists.  
How wonderful is this? that Devils should preach of good intention, pure affection, purity of conscience, simplicity, humility, and resignation of the world, and teach men not to reserve the least love of themselves: as also to show the means toward the attainment of Paradise, and to discourse of chastity and poverty? The Devils will be a means of the reformation of many Monasteries, the Devils will yield more furtherance hereunto, than their Bishops, Abbots, or Prelates are able; to their great grief do they reveal it: This must be the means of that reformation. Then he took an oath after this form: I do here swear by that God, whom you worship, and who is your Creator and Redeemer, that whatsoever I have here spoken is true, and that all is done for his glory, the salvation of souls, and instruction of the Clergy, and laity, and all sorts of people; for the good and the bad, and for the reformation of many Monasteries as well of men as of women; All which is most true. I swear this according to the intention of God and his Church, which I never did before, and this oath I have taken upon the blessed Sacrament, and without being spoken unto by you; and have sworn this with all the solemnities that are required to a true oath, according to the intention of God and his Spouse the Church, that whatsoever I have delivered was for his glory, as also for the conversion of souls, and the extirpation of Heresies, and Magic: All which is true, and nothing is here uttered against the glory of God, or against his Church; And I have said, that it shall have approbation from the Church, and that I never took such a kind of oath before. And when I was to take this oath, I said, I do swear by the living God, which is the greatest oath that may be taken.  
After this he said: Those that are so prejudicate as to say, these things are false and very unsuitable to truth, shall do a wrong to God. They affirm that God is omnipotent, and yet in effect deny his omnipotency; and perhaps 〈◊〉 that God is less 
a If God were not powerful to compel the Devils, it must be so.  puissant than the Devil. And in regard these events runue in a course beyond ordinary, there are many that will rather deny God's power, then confess that this is true. The Devil by the first article of their Creed, Credo Patre●s omnipotentem, doth prove, that they are to believe that God is omnipotent: And if it be so, he might then have done all this by a Pismire, yea and greater things than these; for he can (if the concurrence of his will and power should resolve thereon) create a hundred thousand worlds out of nothing.  
After this, Louyse retired herself into her chamber, as being all in a sweat, through her exceeding toil and the vehement action of the Devil. Presently did Belzebub prince of the Devils in the body of Magdalene, begin to contest against the mercy of God, in manner as followeth.  

b An admirable invective and complaint of Belzebub to God, where he setteth down a Brief of the cu●sed abiu●ations and execrations made by the Magicians when th●y received the mark of the Diu●ll, and abominably gave themselves unto him.  O mercy too great! O God, canst thou not be contented to take from us sinners, but must thy mercy also extend to those, who have given and made over unto us body and soul, and whatsoever else they did or could possess? And this they gave us in writing, and in schedules signed with their blood, yet for all this dost thou take them from us?  
It is 
c A discovery worthy of admiration, and of fear.  strange, that thou takest them from us in such a manner, when they have made renunciation of thee, thy Father, and the holy Ghost, together with all his goodness, love, and mercy, that they might be made uncapable of the same, and be damned for evermore. They have renounced thy Mother, and all her prayers that she might make for them, with her womb and breasts, that they might never prove compassionate in their behalf; her remembrance that she might never be mindful of them; her will, that she might never pray unto her Son for their conversion; her understanding, that she might never think upon them, but might abandon and give them up into the hands of the Devils: all Angels, and all Saints, and all 〈◊〉 benefits which God had ever bestowed upon them, or was to bestow upon them hereafter: all inspirations that might be infused into them to draw them unto him. They have cursed all that ever God created for the good of man: all the prayers that Angels, Saints, and men might make in their behalf, to the end they might be without all possibility of returning to God, saying, they had nought to do with him, his blessings, favours or Paradise. They have renounced his passion and blood, with all the merits thereof, that they might have no power or efficacy upon their souls, but might lay a pressure upon them of greater obstinacy. They have invocated upon themselves the wrath of Almighty God, of his all-knowing Son, of the ever-bounteous holy Spirit, as also the indignation of the Mother of God, of all Angels, and of all Saints: saying, the blood of the Son of God fall upon us body and soul eternally. Yet for all this dost thou take them from us. And notwithstanding that in despite of thee, and all that thou hast done for them, they are desirous to be ours, yet dost thou take them from us.  
They have taken the Devil and the Magician for their God, Creator, and Redeemer, Saviour, and sanctifier, and will not have any reference or dependence upon God, but from the Devil and from the Magician, and do worship, magnify, and praise as well the Devil as the Magician, as if they were Gods.  
They have renounced God who hath created all: they have blasphemed him, making retractation of all the good that ever they did for God's sake, and attribute all their subsequent actions to the Devil and the Magician: yet for all this art thou so good that thou wouldst bereave us of them, and hast thy arms always open to receive them. They were bequeathed and consecrated to thee, and notwithstanding this, they have by a sure earnest contracted marriage with the Devil and the Magician: for greater confirmation whereof, they did not stick to sign it with their own blood: witnessing, that they had now nothing to do with God, but were affianced wholly unto the Devil. This marriage was authentically solemnised in the presence of the blessed Sacrament, and written by the Priest that was the Magician: yet for all this, thou art still so good that thou wouldst bereave us of them.  
I said to Mary, what hast thou to do with them to present them to thy Son, for they have prostituted themselves to all kind of voluptuousness, as well of men as of devils and beasts. What hast thou then to do to present such to thy Son, who is purity itself?  
They renounce their good Angels, lest they might infuse some inspiration into them to return unto thee. And in counterchange they take the Devil for their gard-Angell to direct them in whatsoever they do: yet art thou so good and so merciful, that thou givest them in exchange theirusuall Angel, and wilt do the same twenty, thirty, forty times, and in the end wilt cause all the Angels to to be assistant to pluck them from betwixt our hands.  
They make protestation that they have conceived such great anger, rage, disdain and indignation against God, that they would willingly become Devils, that they might the better hinder others from the fruition of the glory of God, by those temptations which they would lay close unto them: 
d O blindness, more great than that of Infidels, or of the Devil, themselves. The cursed and miserable rage of Magicians doth resemble mad dogs, or rather the Devil himself, being partakers of his obstinacy, as do also the good communicate of the virtues of jesus Christ.  cursing God that he had made them men, and not Devils: invocating and heartily praying unto Lucifer, that he would change his state and condition with them, and that by exchange he would seat himself in their place, and they in his: protesting, that they would undergo all the torments, pains, and punishments of all the Devils, and of all damned souls, which are and might be so, if they might be able totally to bandy themselves against God, and to overthrow his intentions: in respect whereof, they would no more care for all these torments, than they would for a fly. They cause the pictures of their bodies to be drawn, to the end to give them to Devils and Magicians, that they might make use of them to offend God. In despite of thee, O God, the Devils, the sea and the earth do conspire together to swallow them up, at what time thou wouldst convert them.  
They renounce thy passion, and the blessed Sacrament of Confession, and do pray, that when the Priest should give absolution unto them, that then the wrath and indignation of God might fall upon them and their blood, for their final condemnation.  
They protest before your Saviour, that their desire is that when they shall truly and really receive the blessed Sacrament, that then the air may be thronged with multitudes of Devils to take possession of their souls and bodies, and of whatsoever else is in them.  
They protest, that they have no part or portion in God, but would be possessed by all the Devils, imagining this to be the greatest good fortune that ever could happen unto them, to have the Devils as guests within them. Yea they have still such a spleen and 
e The Devils did say that they had in horror those cursed inventions of Lewis the Magician, which he did daily contrive to provoke God and jesus Christ with fresh injuries.  disdain against thee, that by their will there should be nothing in their body, that should not some way or other make a shift to offend God: giving all the parts of their body, as their blood, their marrow, their bones, their humours, the hair of their brows, and all to the Devil and to the Magician to make charms of the same, or whatsoever else may displease God, his Mother, all Angels, and all Saints.  
O mercy of too large extension for sinners! Thou makest show as if thou didst not see nor understand of all these their villainies and abominations, but art ever ready to present thy wounds unto thy Father, that he might not unbend and let fly his indignation upon them: saying always unto thy Father: Father, consider here what I have endured for sinners, I pray you have regard unto my death, and to the love you bear towards me, and give these unto me. I will send unto them so many Angels, so many Preachers, and sanctified inspirations, that in conclusion they shall be enforced to cast themselves into my arms, as did the poor prodigal child. Let not my blood be shed for them in vain. Belzebub continued on, and said, O, o, o, the bounty and mercy of God, of too large an extent for sinners, O justice, too cruel for Hell. And said, He doth us wrong to take from us those who by so many means have been knit and fastened unto us, and to the Art of Magic. His bounty unto them is so great, that, to the end they may be converted, he doth travel them with great sicknesses, and by strange and violent temptations: yet for all this they would not be converted. He doth permit (to the utter confusion of Devils) that they should be possessed for their more easy conversion: he causeth the Devil to show them the judgements of God, the greatness of their sins, and the pains belonging unto them, for their more easy conversion: yet for all this do they remain for the most part obstinate, saying, that all these things are trifles, and that they are not the first that have offended God, but that there are many others as well as they: yet for all this God is so gracious that he ever knocks at the door of their hart, that so at last he may win them home unto him. 
f The compassion and mercy of our Lady.  Mary doth ever present her womb, and her breasts unto her Son in their behalf, yet have they many times despised and renounced them. She prayeth her Son that for her sake he would compassion their wretched estate, and inspire some or other to pray for their conversion: that being thus beset and besieged on every side, they may no longer resist God, but may run and shelter themselves under the wings of his goodness and mercy, as a chicken runneth under the wings of the hen that nourisheth it. O, o, o, confusion of the Devil, of all Hell, and of all the Sabbaths and assemblies of Witches. If the 
g An exclamation against sinners.  sinner did but know the bounty and mercy of God, he would be ready to creep & trale his belly upon the earth, and to pray unto stones, thorns, trees, flowers, fruits, the sea, the earth, and in brief all things that ever were created, to conspire and bandy against him for the sins and offences which he hath committed against his God. He would desire to be forsaken of all God's creatures, because he hath so grievously transgressed: he would think himself unworthy to tread on the earth, yea unworthy of eternal damnation, conceiving and assuredly believing, that the greatest grace that God can bestow upon him, is to stir up all the Devils in Hell to punish, torture and give castigation unto his villainies, thinking that all this was nothing in comparison of his transgressions. Furthermore, sinners would pray all that ever was created to ask mercy of God for them. But, Lord, sinners are so stuffed with pride and presumption, that they think much, when they have transgressed, to reveal their sins to a Confessor: but say, what will he do for us, if we should confess our grievous sins unto him? And because (Lord) they are so loaden with pride and obstinacy, give, give, give them to us; otherwise you do offer us exceeding injury. Thus being ready to retire and hide myself, I cried with a loud voice in a great rage, for I was driven into desperation, and delivered this whole discourse with great fury, and was indeed besides myself. Finally, turning towards sinners, I said thus unto them: Ha! sinners; think, think, think upon the goodness of your God; saying unto them again, Ha, ha, ha! think upon his goodness, and have in your remembrance the mercy of your Redeemer, Creator, and Sanctifier. Go your ways, and assure yourselves, that if you make not your use hereof, the wrath and indignation of God will fall upon you, and all hell will rise up in judgement against you.  
The same day in the evening were Louyse and Magdalene exorcised by Father Francis Billet; and in the beginning of the Exorcisms, Belzebub did fearfully shake the body of Magdalene, and said: O mercy of God, thou art too spaciously great! Dost thou always (Lord) present thy wounds unto thy Father in the behalf of sinners? is this a bag that never shutteth? Then he said, We that are Devils do thus torment the souls in Hell in the midst of the flames, sometimes we toss them of one side, and sometimes of another, and snatch them from the fire to throw them on ice. What say ye? will you go into this country?  
And speaking unto Magdalene, he said, Cursed be the hour wherein thou wert first possessed, which will cost me so dear that I shall have cause to remember it for ever. O wisdom of God, too great! O infinite, incomprehensible, admirable wisdom! O what space and distance have the judgements of God, and the judgements of men! O wonder, O judgement of God whom God is disposed to save, nothing can do him annoyance, & whom God will retain, Hell cannot take from him. Then Belzebub spoke to the Devils which were in the body of Catherine of Isle, who began a little to grumble and to make a noise: come, come, let us march into the field, we must awake and rouse up our people. Then said Verrine, Respond maledicte, 
h There is an order among Devils.  obedi Ecclesiae, Dost thou hope to be greater than thy Master. To which Belzebub replied: It is not the manner of servants to speak before their Master. Verrine said, yet do I speak before thee, although I am of less authority than thou. Belzebub answered, but it is full sore against thy will. Verrine said, that is true, for I am constrained unto it. Is it fit that Devils should fall out with Devils? and turning to sister Catherine, he said, they will not suffer thee to eat or sleep, yet dost thou believe that all this proceedeth from natural causes, Is it not so Catherine? Catherine, do not thou hinder or give a check hereunto, 
i Very shame did force from her, tears, after the discovery being a Gentlewoman of quality, and of herself very harmless.  believe thou art possessed.  
And speaking to the Priest, he said: Come your ways, adjure him in the name of john, Peter, and Bernard▪ what? must 
k He was very choleric, because the Exorcist was not very expert to constrain the Devils, & was grieved that he should be made the instrument hereof.  the Devils acquaint you with the very means? And speaking to Sabbathon, whose name Belzebub had formerly discovered, he said: Lucifer could not resist, and dost thou that art but as a petty Cook in Hell, make show of an ability of resistance? Obedmaledicte. But thou showest, that a Peasant is more fierce and rugged in his disposition, than a Gentleman.  
Whilst the Priest was Exorcising and saying these words, Sacro-sancti baptismatis unda regeneratus; there are many (said Verrine) that are baptized, but few that are saved: there are those that would go to Heaven i● a featherbed, but shall be censured with the judgement of fire. Then he began to cry, that he was to speak (bu● it was upon compulsion) of the 
l Concerning works of mercy.  works of mercy Virginity is not sufficient of itself to lead us to Heaven, as the foolish virgins conceited: other things ar● also requisite, such as are the works of mercy. For God hath said that he will not take an account whether men have read much or said over their Beads often, but they must do good works, because when the day of judgement shall come, God will not reckon with our souls what knowledge they have, but what works they have done. For he will say (speaking unto the reprobate) when I was an hungry, you gave me not to eat; when I was thirsty, you gave me not to drink: when I was sick, you visited me not, when I was in prison, you redeemed me not: when I was naked, you clothed me not: when I was a stranger, you received me not: when I died, you buried me not. By the like reason will he also say, when I wandered & went astray, you reprehended me not for my sin: when in my members I lived ignorantly, you taught me not: when I was in doubt & misadvised, you counseled me not: when I was in affliction, you comforted me not: when I would suffer in you, you have not borne patiently the injuries that were offered unto you: when any one offended me in you, you have not pardoned these offences: when I was persecuted in you, either in the pains of Purgatory, or in this world, you took no pity upon those that persecuted me, either for the good of your neighbours, or for the good of those that were dead. Hereupon it is that God saith, Whatsoever you shall do unto the least of mine (speaking of the poor) I shall take it as done unto myself. And alleging that place of the Gospel when your Lord reproveth judas of his avarice in blaming of Magdalene, he said, The poor you have always with you, but me you shall not have always. And he bare record that Magdalen had done a good work, saying unto her, that she should be had in memory throughout the world, wheresoever this Gospel should be preached. I further say, that he shall set apart those that are damned, & shall say unto them, Ite maledicti in ignem aeternum, which is prepared for you and for the devils. Then shall he turn to the right side & shall say unto the good, Come ye blessed: when I was hungry, etc., I say the foolish Virgins reposed too much confidence in themselves, imagining as many do in these days, that Baptism, Faith and Virginity were sufficiently powerful to bring them to heaven. No, it not so: for your Lord did object, that they had no oil in their lamps; understanding thereby good works. And when they came to be admitted unto the Supper (whereby is signified the day of judgement) and to be presented before their spouse, he said unto them, Neseio vos. I am a bed, you cannot come in. That is to say, obstinate sinners you come too late, you will repent you of your laziness. Then shall he turn to the elect, and say, Come ye blessed of God my Father, possess the kingdom of heaven which is provided for you and my Angels. It is meet that the empty seats of the evil Angels should be filled up with men: who though they are nothing but lumps of clay, yet shall they be installed into their places.  
Then I said, that the Angels were very beautiful, and demanded the reason why such goodly creatures should for one sin be thrown down from heaven. It was answered me, because they had more knowledge than men to understand what was good, and avoid what was evil: but ignorant and frail sinners, although they commit thousands of offences, shall yet be received into mercy whensoever they will return.  
Then he began to cry again as loud as he could, saying, I know not what to do: I am constrained to tell thee Magdalene, that thou art a Witch. It is true Magdalene, thou hast been deceived: God will that I reveal it. It is true Magdalene, thou wast deceived by a Priest who was thy Confessor. It is not to be wondered if there be a lost sheep when the shepherd is stark nought. This is true Magdalene, he is of Marseille, and is called 
m The first discovery of the Magician.  Lewis: he is of the Church of Acoules; Francis knoweth him, but Louyse that here speaketh never saw him.  
True it is Magdalene, that 
n Louyse held her tongue when Verrine would have opened and named the Magician.  Louyse would have resisted this, and was not willing at the beginning that this should be published. Thou hast given and bequeathed thyself unto the Devil 
o This was done after the manner of all other Magicians, but God disposed it by his special grace for her salvation.  Magdalene, and hast renounced thy God and his Mother: thy baptism, and all heaven: thou hast given a schedull to the Devil Magdalene, which Louyse never saw. It is a truth Magdalene, that when thou wert first seduced, thou wert in thy Father's house: and as true is it, that thou hast given leave and licence unto the Devil to enter into thy body. Take heed 
p Magdalene was much vexed at this discovery, foreseeing that she● should also be publicly detected.  Magdalene, take heed, take heed, lest thou incur some dreadful judgement, thou being now confessed as thou art: if it were not so, I had no reason to speak it. Thy Confessors are wise, and have not revealed thy sins unto me. This is most true Magdalene: Louyse knoweth nothing of it: beware therefore, beware, beware, how thou dost conjecture that this should come either from thy Confessors, or from Louyse.  
This is true Magdalene, this is true, never strive and struggle for the matter: it is for the glory of God, and thou shalt receive benefit by it.  
It is true Magdalene that he stands not in need of thee, for he should not be God if he had need of thee, or of any other creature. All shall redound unto thy profit; do not vex at it. God is so gracious that his end is not to publish any men's disgrace to the world, but to convert them. Then he ●aid to those that were present; if you do not make inquiry 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: evil Priests cannot prejudice those that are good, neither are the good to be despised or disesteemed because there are some that are evil. If Lewis will not be converted, he well deserveth to be burned alive.  
It is true Magdalene, he first seduced thee to renounce thy God, thy Baptism, and thy part in Paradise. Thou hast chosen Hell for thy Mansion place, yet shalt thou not go thither, because God will assist thee.  
It is true Magdalene, the Magician hath those schedules: trouble not thyself, he shall be forced to restore them.  
It is true Magdalene, the 
r All night long two Priests of the Doctrine, and two Matrons did watch with Magdalene and found that for the greater part of the night she could not stir nor cry: the devils holding her bound in all her body the better to tempt her, or cause her to despair, if by relapse she did not fall back unto them.  Priests have watched with thee, and happy was it for thee that they did so: if they had not, the Devils would have carried thee away.  
It is true Magdalene, thou art a Witch, and hast performed whatsoever belongeth thereunto in great solemnity: Thou hast renounced God at three several Masses, one at midnight, another at the dawning of the day, and the third was at high Mass.  
It is true Magdalene, God hath pardoned thee: resist cursed Belzebub: the Devils have no more force than is allotted unto them.  
It is true Magdalene, thou hast always withstood thy God, his inspirations, and all other admonitions as well of the Angels of heaven, as of the men of this world, so that they could prevail nothing in thy behalf: yet is thy God so gracious Magdalene, that he hath hearkened unto many souls that have been acceptable unto him, when they made intercession for thee.  
It is true Magdalene, many have said Masses: many have done penance, and given alms: many have wrought good works for thy sake, and all this hath been done by thy Fathers and Mothers as well corporal as spiritual.  

s The goodness of God towards Magdalene.  Magdalene, if the Stars of heaven were capable to thank God for thee, or the leaves of trees, or the very stones of this Baume, they would willingly do it: for thy sins in number do surmount the sand of the Sea.  
O Magdalene, the goodness of God doth not shine so bright in Peter, Paul, David, William the hermit, 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 Egypt, nor in the woman of Samaria as it shineth in thee. Yet Magdalene art thou a greater sinner than they, Then Verrine cried to all the Assembly, that they should have compassion of her soul, and that if God did not protect them with his grace, they would be far worse than she.  
Then he said, humble thyself Magdalene, and acknowledge that thou art less than nothing. It were no wonder to see a little Innocent go to heaven, but (O great wonder) to see a soul that hath renounced her Maker, Baptism, and Heaven, to return to God, Hell itself is confounded thereat. Lucifer, now do 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 talk in this manner. What 
t An exclamation of Verrine against the honour that God gave to Louyse.  a wonder would it be to see a King take a Pismire, and exalt it unto honour. Men would be amazed to see him thus honour a Pismire; and this amazement would be increased if he should take it, and set it in his Chamber to honour it the more. His Princes would mock at him, and say, there were Ladies enough for him to honour without exalting a Pismire: or if he should take a Country wench to wife, they will say that Kings ought 
u The devil is proud, and is vexed, that God should cull forth a simple woman to be the instrument of such an important action; & disdaining her, was desirous it might have been some Queen or Princess, by which more admiration & honour might be gotten.  to wed with equals, and those of their own rank.  
Yet for all this the Pismire should not have ears to understand when it was honoured, nor words to vaunt and boast itself, nor a proud body to swell at it: and continuing still a Pismire, it would never come to be a Lion, a Leopard, or an Horse, but would always remain a Pismire. So Louyse because thou art a Pismire, thou shouldest the more admire the puissance, wisdom, bounty, and humility of thy King that hath made election of thee; and would have thee to be provident as is the Pismire, forecasting in the Summer how to live in Winter. So must thou (Pismire) do; thou must amass and treasure up much good works in the Summer of this world against the Winter, which is the hour of thy death.  
From this Pismire will God glorify himself, and make use of her, although she be but a Pismire; for he is able to make a Pismire speak, if he please. This will he do, to gain souls unto himself; and she shall do well to conceive that all proceedeth from God, and that she herself is but as a leaf of a tree, nay less, nay that she is nothing thereby, to declare that all this cometh from God.  
Then turning again to Magdalene, he said: Magdalene thy soul is like a commonwealth; thou must put to death the 
x The Princes, that is to say, the vices and sins that do reign & bear sway: according to that of Saint Paul. Let not sin reign in you. Rom. 6.  Princes that are within, that a peace may be there established. It is true Magdalene, disarm them all, their weapons are thy consents; cut off their heads, and thy commonwealth will be free from danger. Dost thou not know, that God doth always work order out of disorder?  
Courage Magdalene, humble thyself, and subject thyself under the feet of every one.  
Then speaking to Belzebub, Verrine said, humble thyself cursed Belzebub; and Verrine was the first that made him to humble himself; who setting his foot upon his head, said, Accursed, miserable, and proud Spirit, Thou wouldst on Sunday last have plucked God from his Throne if thou hadst been able, and wouldst not worship him, yet now thou art debased under my feet. Then he cried to the Assembly, Come here, and help to humble this cursed Belzebub; let every one of you set his foot on his head, and in contempt of him say three times, Ite maledicti in ignem aeternum. Then he commanded on God's behalf, that every one should deject Magdalene, and humble her, by putting their feet on her head; and said, Take courage unto thee Magdalene, this i● behoveful for thee, for the remission of thy sins, and the confusion of Lucifer, Belzebub, and all hell. O great confusion! that the Devils should be at odds, and combat against devils, and take part with God; it was never before heard of. Hold thyself Magdalene to be the most vile and detested creature that is upon the earth, and thou shalt prove another Magdalene, and shalt die a penitent. O Magdalene, thou shalt be a 
y A Helper, that is, an assistant and servant to the religious women of S. Ursula.  helper unto S. Ursula, and shalt be much honoured. A great sinner shall find great mercy, witness the Prophet David, and a less sinner ●esse mercy. O great, great, great mercy! let every one pray for it.  
Then the Priest took the blessed Sacrament at Verrines own instance, to make him swear, who said, Magdalene, I say this in thy behalf, Adoramus te Christum, & miserere ei, miserere ei. And as those that were there present were saying miserere mei Deus, upon a sudden he began to howl and cry like a gallislave, and as if he were framed out of rage and despair, saying, Miserere tui, 
z It is not to be forgotten that when men did attend and watch, to see whether these words Miserere mei would scape at any time from any, yet they never did.  miserere tui, miserere tui, Magdalene; to show how God doth rejoice at the conversion of this soul. O Magdalene, the Angels of heaven would triumph at it, and Lucifer with the whole kingdom of hell would grow sad and dampish upon the same. It is true Magdalene, thou art in a desert very happy for thee. Cursed be S. Baume, O how fortunate is it unto thee, O how disastrous unto hell. This is the sheep, which the Prophet saw devoured by the wolf, whereof nothing but the pieces of the ears was remnant; which signifieth the soul of an obstinate sinner; for men in an agony lose their hearing last. That you may therefore be converted, you must have the ears of your hearts open, thereby to receive 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 covered with thorns for thy sake, Magdalene; and beg from him one thorn of true compunction. It is true Magdalene, thou hast offended him in thy five senses, and Magdalene, his five wounds have made reparation of the same. A brave miracle Magdalene, that the devils should say, Miserere tui and should beg mercy for thee.  

a Verrine his oath.  And then Verrine swore, according to the meaning of God and his Church, upon the blessed sacrament (confessing in the said sacrament the real presence with his humanity, divinity and all his glory) that Louyse knew nothing of this, neither understood she that Magdalene was a witch, or of the schedule: All which (said he) is true, and he that would deny this, must deny the power of God, the authority of his Church, and the virtue and efficacy of Exorcisms: God having told Peter, that the gates of hell should not prevail against his Church. Tu es Petrus & super hanc Petram. They should further deny all books of Exorcisms, if they deny that the devil cannot speak truth, when God forceth him thereunto.  
And turning again unto Magdalene he said unto her: Thy 
b Magdalene had said that her father gave her unto the Devil, and that in the power thereof she was possessed, but being converted, she declared that Belzebub did cause her to equivocate meaning within herself her spiritual father. Which declaration did much comfort her father, who was very sorry if it should so fall out, that through his fault she should be possessed.  father gave thee not unto the devil Magdalene. It is true Magdalene, thou didst indeed abide in thy father's house at that time, Magdalene, and yet tookest not thy bane with S. Ursula.  
It is no wonder that a young girl should be led astray as a sheep when her shepherd is the means hereof: but this was no shepherd of the Gospel, but of the number of those that fly away when they see the wolf; nay worse, he is the wolf himself, and hell is well stuffed with such as he. It is true Magdalene thou wert and art possessed, and it was expedient that the Priests should watch with thee; for otherwise the devils had carried thee away, such power had they over thee both here and abroad, and wheresoever thou goest. Then he discoursed of Lewes, and said: O 
c An exclamation against Lewes, and that he should be burnt.  Lewes, if thou be not converted thou shalt be burned alive: but if thou be, then shalt thou prove a Theophilus, and a Cyprian. Marry will endeavour to convert thee; therefore beware Lewes how thou resist her. I am the executioner of that high justice, and am constrained by force unto obedience. 
d The assembly was much aggrieved that Verrine was damned, considering the excellent remonstrances which he made.  If I were capable of heaven you would peradventure pray unto God for me, but your prayers will not be available unto me; I am deba●'d from Paradise, the sentence is gone forth against me. The sentence of the highest is not as an earthly sentence, obnoxious unto change, and repealeable for money. Ite maledicti, venite benedicti, shall stand for evermore. juravit dominus & non poenitebit, he shall never repent himself thereof. If the Kings of the earth make good the performance of what they have promised, who are in comparison but as gnats; much more will the King of glory, and God of Israel avow his denunciations.  
Then he said, O great miracle, full of rareness and novelty destinated to God's glory, and to the conversion of sinners; there is nothing in it prejudicial to God or his Church: it is for the reputation and honour of the fathers of your doctrine, the devils having conspired to root them and the company of S. Ursula out of the Church; but it is a greater wonder that a devil should adore God and should confess and say unto the blessed sacrament, behold my God and my judge, then if all the Christians in the world should without intermission call upon all the names of God, and should return back to go them over again till the day of judgement.  
It is no wonder if those do well that have a power thereunto, that is, if they do often call upon and worship their God: but this is an exceeding great wonder that those 
e He meaneth this of themselves, having reference unto the constraint whereby God enforceth them to say or do something for the good and salvation of reasonable souls.  who of themselves have no capacity unto goodness, should yet do the thing that is good, when it is commanded them from God. This the Devils do without any expectance or hope of compensation.  
And whiles that Pang lingua was said, to the honour of the blessed Sacrament, which the Priest held, upon the rehearsal of this verse, Sola fides sufficit, Verrine cried, O this is most true, sola fides sufficit, faith a-alone is sufficient. How can it be that so 
f Damnable curiosity touching the blessed Sacrament.  great a God should be contained in such a little Host? and he cried out, saying; yet is it true, he is present here; worship you him, for he is here really and truly; cursed be the curious. Curiosity will let them drop into a pit, from whence they shall not be able to issue forth at their pleasure. We ourselves are constrained to worship him and to believe his presence there: we suggest many forgeries and falsehoods unto the curious, so that they are more pregnant to believe us, then to listen unto God.  

g devils are thieves.  After all this he said, that the Devils were thieves; and added: We use to enter in at the gate that is, the will, but when that gate is shut, we enter in at the windows, (as we practise in the houses of Magicians and Witches where we come in at the windows, that is, the five senses. For our manner is to make our approaches and assaults on that side, where we find them most unable for resistance. This might suffice to convert many souls, yea even the Devils themselves if they had a possibility to be converted. S. john 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 arrive thither a religious person of the order of S. Francis de Paul, a minime Friar; who kneeling on his knees near the steps, by which you go to the holy Penitence, there befell this dispute that followeth. When Belzebub began to cruciate and shake the body of Magdalene, Verrine, one of the Devils that was in the body of Lonyse de Capeau, began to say: Fear not Magdalene, thou art very happy to be thus tortured in this world, for they shall not have power upon thee in the world to come: So it is Magdalene, that God desireth to make trial in this world of those whom he loveth. Believe Magdalene, this is a certain truth, and I am constrained to utter the same, although my desire was to palliate and keep it close. I know not what to do, I am not able to withstand it. Then 
h The disputation between Verrine and a Friar.  the said religious person said unto Verrine: Peace thou accursed spirit, thou art the father of lies and falsehood. To which Verrine replied: It is true, I am the father of lies, but being compelled thereunto by the unresistible working of the Almighty, I must of necessity deliver the truth. The Friar answered: Pease thou damned spirit, thou canst not speak a truth, thou art the father of lies, and therefore art not capable to speak any thing truly. S. Thomas saith, that truth is no virtue in him that only speaketh it, but when the person that uttereth the same, is thereby made upright and sincere, then, and not before it is a virtue. 2ae. 2. qae. 109. art. 1. He further saith, that 
i This is an annotation found there in the margin.  this virtue is no theological or intellectual virtue, but a moral; and therefore may be pronounced either by one that speaketh truth, or by a liar. Doctor Maldonat upon the 
k That the Devil may speak truth.  8. Chapter of S. john doth with great subtlety observe, that the devil may speak a truth, For he spoke the truth in confessing Christ jesus to be the Son of God: and albeit it may be objected that he doth this to an evil purpose, yet was it not so in this particular: for although it is to be conjectured that he spoke by constranit, yet doth not this hinder but that he might speak the truth. He spoke the truth in the third of Kings, 22. Chapter, when he said that he would be a lying Spirit: as also when he alleged Scripture to jesus in the desert, although it was leveled to a wicked purpose. Notwithstanding we ought to beware how we believe what he saith, if it be not clear, that it is by coaction and in the virtue of the name of God by Exorcisms, and that he speaketh conformable unto the Scriptures and the doctrine of the Church; and in this case we are not to believe him, but the Scripture. Then said Verrine, I will prove unto thee that what I have spoken is true, & that the Devil is able to speak truth. He replied thou canst not, for thou hast no ability to do 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 myself to speak any thing but falsehood, and to act nothing but mischief. It is true, that of mine own free will I cannot do the thing that is good, but when I am constrained by Almighty God, there is a necessity laid upon me to deliver the truth. Then the Friar hearing that Mass was begun, held his peace. And Verrine said, I will take God's part, and since I am forced unto obedience, I will serve him with more obedience than you. Then he cried out as loud as he could: 
b It is to be understood, if God were not able to constrain and put his curbs upon Devils. See the advertisement to the Reader, in the last leaf.  who dares deny that Devils may speak truth? I say they may as well deny that God is omnipotent, and that there is no authority in the Church, and that all the books of Exorcisms are idle and of none effect. They must also deny and disapprove of all the oaths which Exorcists do● cause the Devils to take: for why do they demand it of them, and make them swear to deliver 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 falsehood from them.  
True it is (said Verrine) when the Exorcists are not circumspect and well advised, it is likely the Devils make their advantages thereof, and so sometimes swear falsely against God and his Church: but this is no fault of ours, it is the Exorcists fault, because they have not had that circumspection as to cause them to swear, as I have done, according to the intention of God and his Church, and also according to the meaning of the Exorcist: in which case we cannot lie, but are constrained to speak the truth.  
If this were not so, I should then say that the Devil had more power then God. But it is clear, the Devil must acknowledge a subordination unto God, not out of love, but by compulsion, by which they are tied unto obedience.  
Then the Friar said unto the Priests and other religious persons that were there: make this Devil hold his peace, and himself said, peace thou cursed spirit, peace.  
But the Devil ever showed himself more and more courageous to speak on God's behalf, and said resolutely, that he would not obey him, for he had a Superior mightier than he (meaning the Friar) yea more powerful than the Exorcist that did command him. At this the Friar grew angry and said: peace thou wicked spirit, peace: get thee into Hell thou damned fiend; and spoke to the assembly: My Masters, you should make him hold his peace: this is a cursed spirit, and speaks nothing but lies, and saith that God is his Redeemer.  
To this Verrine answered, that he lied: for he had said that God was his Creator and judge, but not his Redeemer. To which the Friar answered, that he understood him so.  
Then Verrine told him, that he had no good ears, and understood him amiss. Hereupon the Friar said: I do assure you, you ought to make him hold his peace: & he himself began to threaten him saying: peace thou blasphemous beast, peace: comest thou here to preach lies? Thou sayest that thou art sent from God to preach the Gospel: we have Preachers enough without thee. To this Verrine replied, thou liest, and dost misunderstand me, I said not so: thou knowest not the bottom of this business, 
l The hierarchical order of the Church doth not appertain or agree, no not to good Angels.  and that maketh thee to speak so foolishly as thou dost. It is most true, I never so much as said that I was sent from God to preach the Gospel: I should lie to say it. I said that I was here in the body of this unhappy woman, who hath begged from God that she might be humbled even to the pains of Hell, for the salvation of her neighbours. I said, that God had permitted me to enter into this body for his glory, and the conversion of many souls, and in particular of these two, which thou curious fellow knowest not.  
Thou art a proud arrogant fellow, and worse than a Devil, except thou humble thyself, and I will prove it unto thee that thou believest not thy God to be omnipotent. Thou art worse than an Heretic, except thou repent and believe what I have spoken.  
Get thee gone, get thee gone accursed spirit (said the Friar) I will not believe the Devil. Then said Verrine, I do adjure thee by the living God to come with me and swear that all which I have said is true. For thou deservest to be burnt alive, if thou dost not believe thy God to be omnipotent. Why sayest thou thy Credo, if thou believest not what I have spoken? It is not to be avoided: thou must either deny the puissance of God, or confess that this is true. To this the Friar replied, that there was a 
m There are many women possessed in Paris.  woman in Paris much resembling the condition of this woman, in whom was discovered a great deal of knavery and juggling, and that she did deceive much people. Verrine told him that it was true: she did indeed cousin many: but Louyse was truly possessed. Let her life be looked into, and let her be turned over to the Examinations of the sharpest understandings. She would be ready even to suffer Martyrdom to maintain this averment, if need did so require, because it would redound unto the glory of her God. Then Verrine ingeminated that speech to go● and swear with him, and that Louyse could not communicate till they were both sworn.  
The Friar made great resistance hereunto, and would by no means obey it, saying, that he would not be commanded by a Devil.  
Hereunto Verrine answered: it 
n We are not to obey Devils.  standeth not with reason to obey the Devil: I command thee not from myself, but say unto thee on God's behalf, that thou ●ome along and swear with me: it waxeth late, and Louyse is to communicate. Then the Friar said unto the Priest which held the blessed Sacrament: Father, do ●ou command me, for I will not obey the Devil. Whereupon the Priest commanding him, he came and wore upon the Te igitur, and then upon the blessed sacrament. Verrine also taking such an oath, the like whereof he had never taken before, said thus: I do wear by the living God, that whatsoever I have said, I ●aue been constrained to utter the same unto you. It is ●rue, O God, who art here really and truly with thy bo●ie and blood, with thy divinity, power, wisdom, and mountie. The said Friar was present, when he swore ●hus, to whom he said: I do swear by the God of Is●ael, and by the God of the Christians, that all which I ●aue spoken is true. I swear unto thee according to ●he meaning of God and his Church, and according to ●he Exorcists intention also, that when we are informed thereunto by God, we must put his good pleasure 〈◊〉 execution, keeping all the solemnities that are requite in taking a true and perfect oath.  
Then the Friar submitted himself, and said that he ●ad spoken nothing against God or his Church, and believed that God was Omnipotent, and was able to ●orce the Devil to deliver a truth when it pleased him. ●nd so. submitting himself, he rested satisfied.  
The Devil thereupon told him, Thou art exceeding ●roud, learn to humble thyself, and be not so overcurious: for the curious fall into a pit, from whence ●hey cannot free themselves when they will: alleging Calvin, Beza, Luther, julian the Apostata, Simon Ma●us; and saying, do not thou boast thy strength above heirs, for there have been Priests and religious per●ons that afterwards became heretics, as Calvin, Beza, Luther.  
Verrine further said unto him: And of what religion art thou? Doth thy Order command thee to be proud? I will prove unto thee, that thou art arrogant and selfe-opinioned, and wouldst circled in the omnipotency of God within thy narrow understanding. Humble thyself, for it ill beseemeth one of thy coat to be thus drenched in curiosity. The 
o All Angels have their essential beatitude, which never augmenteth: yet their accidental bliss doth sometimes increase; as when God revealeth somewhat of his blessed pleasures unto than: by which they do in a larger measure know the bounty, sapience, or omnipotency of God, and do admire the same, and do worship him anew, and are desirous to receive from him fresh revelations, Non in verbo, (as Divines say) said in proprio genere. And in this sense doth S. Denis say. That Angels propose demands and questions to Christ jesus himself, Ipsi jesu quaestiones faciunt.  supremest Seraphins do every day make new discoveries of great perfections in God, the same doth his Mother, and all the Angels. Solomon, when he dedicated his Temple, said, He that created heaven and earth, whom the heaven of heavens cannot contain: and wilt not thou that art but a worm which crauleth on the earth, submit thyself but wouldst hoop in the omnipotency, bounty, and wisdom of thy God within the cancels of thine own memory and brain. Upon this the Friar rested satisfied, and submitted himself with many words of humiliation.  
Verrine also discoursed touching the reason of these present writings, in form of a letter missive: the tenor whereof here ensueth.  
The men of these times are so curious, that God must be as a Gardener unto them, (witness Magdalen, to whom he appeared in the semblance of a Gardener) and fit divers sorts of salads unto their palates, lest they should be disrelished; wherein he resembleth a good father, who doth so affectionately love his child, that he is ever ask him, What wilt thou eat child? And if the child chance to say, I have no appetite, I see nothing I can eat, the father will cause dainty and exquisite meat to be set before him, the best that may be gotten: If then the child should say; nothing here pleaseth me; the fault is not in the victuals, but in him that is sick, and hath his tafte ill-affected. What doth the father then? doth he fall a beating of him? doth he threaten and chide him? no; but goeth about and searcheth after other strange victuals, which may chance to please them for their novelty, as being such which he had never seen, tasted, or heard talk of. Even so doth your God by you, for he is an hundred times more careful than all the natural fathers that are. This father both of your souls and bodies, when he observeth that the soul hath no appetite unto such variety of good meats, which as a father he hath solicitously provided; such as is the holy Scripture (it is true, every one doth not understand this) which is a meat too luscious, too delicious, too precious; and all cannot relish and like the same, especially women and fools; it is too hot for them, and there are hundreds that burn their 
p The Devil here speaketh after his manner, for when the blessed Sacrament was to be given to the two that were possessed, he resisted a long time, saying it was too hot, because the presence of Christ jesus, and the new grace which they received in the virtue of the same, did augment the pain of the wicked spirit, which is by fire. (as S. Peter saith) The devils are chained up in eternal fire.  fingers, for being too nimble and presumptuous, and because they would make their private interpretations upon the same, which they use to square by their own judgements: and further, he provideth for them other good wholesome food, to wit, the lives of Saints, and many miracles; yet for all this they are ever squeamish, and cannot downe with these course cates. Where lieth the fault? it is because their palate is by some infirmity and indisposition disseasoned, for the meat remaineth good, though the taste be naughtly affected. What doth this father then? he doth love his children so tenderly, that he inquireth after fresh and unaccustomed delicacies by new and unusual miracles.  
Like unto the Spouse who loveth his wife so dearly, that he is ever presenting her with some new token of his affection.  
O Church rejoice now at thy husband; Thou art that chaste wife, whom if any will follow, he must not walk in darkness, for the holy Ghost doth guide thee by his light and illumination. I am not a whit abashed, that the Caluinists make refusal of thee, for they are exiled from the bosom of the Church, and have no light to understand the truth: but I wonder most, that the children of this Church do not make use of the light of the Gospel. Here now is nothing spoken either against God or his Church.  
The same day in the evening the sister Lovyse and the sister Magdalene were exorcised by Father Francis Billet. Then Verrine turning himself toward Magdalene, said: Beware Magdalene, Belzebub would cast thee down headlong into despair: It is a good sign, Magdalene. He saith that thou shalt not be able to resist him; but Magdalene he lieth in saying so, for thou hast more brothers in heaven, than thou hast adversaries in hell. Take courage Magdalene, one of thy brothers is able to do more, than all hell set together.  
And speaking to Belzebub, he said: Ha wretched fiend, thou dost tempt Magdalene, and tell her that she shall be damned: I say no, Magdalene, thou shalt be saved: and I tell thee again from the living God, Magdalene thou shalt be saved.  
He said again to Lucifer; In Hell I acknowledge thee for my superior, but in this body God hath made me thy Master.  
It is not to be wondered at, if many men shall with difficulty be induced to believe a matter altogether unusual.  
A great sinner ought to use great repentance: thou shalt repent Magdalene, and God shall give thee life: put thy confidence in him, for he shall more help thee, than all Hell can hurt thee. God hath promised to hear the prayers of the just: a thousand (Magdalene) have begged for thee mercy and grace, and at the last have found it: for thee Magdalene have they knocked at the door of mercy, and at length it hath been opened unto them.  
Thy good works (Magdalene) shall not be able to save thee, but the blood of thy Redeemer. It will be 
q The truth is, that many Priests and religious persons did every day say Mass for her conversion, as the Angels themselves in cessabili voce proclamant, and the other saints never cease, Revel. 4. Non habent requiem nocte ac die.  proved that there have been more than a thousand Masses said for thee; and dost thou think that so many sacrifices have been all barren and uneffectual? shall not the eternal Father have regard unto his Son, equal unto him in power, wisdom, and bounty? Take a good courage Magdalene, I do assure thee that he is Omnipotent and ever-bounteous: that he hath pardoned thy offences, and being that all-knowing understanding, he hath taken notice of thy miseries: for in the glass of his own essence he seeth all things, and there is a perfect representation in him of all events whatsoever, as if they were now present. It is true, 
r The wicked Spirits might have knowledge hereof by revelation.  thou blessed Mother of God, thou hast presented thy breasts for her, more than ten thousand times. And thou Magdalene hast made tender of thy repentance; and thou Peter prince of Apostles, hast shed many tears for the conversion of this Magdalene. joannes Baptista hath also interceded for thee, and did present his innocency in thy behalf. And thou Dominicke hast been very favourable unto her: and thou Bernardus and Antonius have prayed for her.  
Take a good heart Magdalene, keep thy own Magdalene, and thou shalt become another Magdalene, or another Thais. God is wearied in expectation of thee: give him to drink Magdalene: but O Lord how canst thou be thirsty, since thou hast no need of thy creatures? But as Christ demanded drink of the Samaritan woman, and then also when he was nailed to the Cross: so Magdalene, thou shalt do well to let him drink of thy tears, and for a little of this liquor he shall bestow upon thee the wine of his love, and shall take from thee all thirstiness and alteration whatsoever. 
s Observe well how God honoureth priesthood in this world, when he useth such extraordinary and unheard of remedies for the conversion of a Priest that wandered out of his way.  Who will believe that the Devil should thus endeavour to convert Magdalene and the Magician?  
Magdalene, I do assure thee from God, that he who hath delivered the children of Israel from the red Sea, will, if thou humble thyself, even to the pit of hell, although thou hadst committed an hundred million of sins more than thou hast done, receive thee into grace, saying: In quacunque hora. For Magdalene, he cannot be less than his word. This and many other discourses of a semblable nature did he confirm and strengthen with his accustomed oath.  
Quod licet dicere, licet scribere: Whatsoever is lawful to be said, is lawful to be written. But as the wicked Spirits do not speak unto men but by the tongues of men, so neither can they write to men, but by the ministery and service of men: God not permitting unto them a free use either of the one or the other. Upon the same day did Verrine dictate many letters, saying to Father Francis Billet, Write me certain letters after this tenure, and first of all one to the Priest 
t Here he beginneth to persuade and labour particularly the conversion of the Magician, having called him publicly by his name and surname, in a full assembly of people, after he had already won home Magdalene.  Lewis.  
Lewis, for the salvation of thy soul, for the glory of God, and edification of thy neighbour, come to S. Baume, and obey the Son of the Virgin that calleth thee unto him, or doth otherwise threaten thee, that if thou do not obey him for love, thou shalt be enforced thereunto by justice. Come if thou be wise, come if thou be wise, come if thou be wise, obey, obey, obey for the honour of the blessed Trinity, come along with those that go to seek thee, who will accompany thee, and will become pledges for thee. If thou be well advised thou wilt come.  
For there is a great process betwixt the justice and mercy of God, which are the two daughters of the eternal Father: obey Mercy the eldest daughter, for she is ever favourable unto sinners: The Virgin Mary is thy advocate, and Theophilus prayeth for thee, and is one of thy solicitors: Cyprian is another, and was a Magician as thou art: David is another: William the Hermit doth also pray for thee, and so doth Matthew the Publican.  
Marry the sister of Martha is thy advocate: Pelagia is another: Marry of Egypt is another: Thais also is another, and the woman of Samaria is another: who doth invite thee to come and slake thy thirst with that water which God gave unto her when he was so weary, as she also gave him to drink when she was converted. Our Lord was so exceedingly thirsty, that being fixed to the tree of the Cross, he cried, I thirst, that is to say, after the salvation of souls, especially of obstinate souls, such as thine is: and God from all eternity hath foreseen this miracle.  
Be converted, be converted, be converted unto me, saith jesus Christ, to all transgressing and sin-burthened souls: for I desire not the death of a sinner, but that he should live and be converted, that God might take mercy upon him. Take heed how thou check and give impeachment to the words contained in this letter, and how thou dost slight and disesteemest the same.  
Think thyself unworthy, yea most unworthy of that solicitude and care, which God of his great goodness hath of thy soul. He hath said it, that he came not for the just but for sinners: and by how much the greater their transgressions are, by so much the more will the glory 
u The glory & magnificence of the mercy of God hath the greatest lustre in sinners, as Magdalene and Paul, but the glory of his goodness snineth mo●e in the innocents  of God be magnified, and the greater will the compensation be which they shall receive at God's hands, if there do precede a great contrition that they have offended him. Beware of the temptations and subtleties of Lucifer, Belzebub, Leviathan, Balberith, Asmodee, and Asteroth, who do slily drop their temptations into thee. But as thou didst not fear to renounce thy God, thy Baptism, and part in Paradise, so be not thou afraid seriously to renounce Lucifer, and all the above named Princes, and that portion which is prepared for thee in the depth of the lowest Hell according to thy demerits. 
s the Angels, the blessed Virgin and Saint john Baptist.  Do not sail to come hither, for upon thy coming all Hell will fall into despair, and the Devils will be put to their last shifts and subtleties. Behold the seals of those that have seen this miracle, and have been present when Louyse Capeau was exorcised, and when one of the Devils named Verrine began to cry as loud as he could, that he was constrained from the living God to say, that Lewes Gaufridy whose abode is at Accoules near the Palace, is a Magician: and hath said and sworn, that whatsoever he hath spoken is true, to the glory of God and salvation of souls. The oath was taken upon the blessed Sacrament with great solemnity, according to the meaning of God and his Church, and of the Priest that did exorcise him.  
And also the under signed witnesses do promise all in general, that is the said Lewes be converted privately in S. Banme, they will silence his sins as if they were his Confessors.  

x Strangers that besides the Ordinary were witnesses to the discovery of the Magician.  It was signed after this manner. I Paschalis unworthy Priest have seen and understood the oath that is within written, and am thereof an eye-witness. I Geraud unworthy Priest, yea the most unworthy of all have seen and understood the oath that is within written, and am thereof an eye-witness. I Peter Michaelis, unworthy, have seen and understood the oath that is within written, and am thereof an eye-witness. I Denis Guillemini Prior of Romoules, most unworthy, have seen and understood the oath that is within written, and am thereof an eye-witness. I Balthasar Charuaz have seen and understood the oath that is within written, and am thereof an eye-witness. Then did he dictate the manner, how the said witnesses who did voluntarily tender themselves to carry the said letter, were to proceed in the execution of this Information in manner 
y This process is very conformable to the Gospel, and altogether opposite to the devils manner of proceeding.  as followeth. To remember that if they came late, they should go to the 
z He was very familiarly acquainted with the Capuchin Fathers, the better to set a gloss and covering upon his abomination.  Capuchins, and should give the letter to the Father Governor, together with the three that he would choose to confer with Lewes: and they all should be present at the reading of the letter, and should first hear Mass although it were before day, and should receive the Communion to this purpose: and the 
a The religious of S. Dominicke and S. Francis have a privilege to say Mass before day, when they shall conceive it to be a matter expedient.  Capuchins should make themselves ready to seek him out as soon as it was day, and should cause a Mass to be said for a soul that had great need thereof. And if they shall find him well disposed to renounce Magicians with all due ceremony and solemnity as the Church hath commanded, and to return to his God, the Capuchins are then to bring them to their Church, and to examine him, that all may be by him performed, that is requisite to draw him from the hands of the Devil, and to reseate him in the grace of his God. And in this case it shall not need to bring him hither, unless it be afterwards to give thanks unto God, to his and Mary Magdalen's glory, and to the further honour and reputation of Saint Baume. And if he be converted, than those that go thither are to tarry there two or three days if there be occasion for the same, and shall make known unto him many particulars which they have observed from these Exorcisms: and shall speak of the ingratitude of obstinate souls unto God, to their everlasting perdition, and to the confusion of Devils and all Hell. As also, how one of the servants of Belzebub was forced to cry out: O the great mercy, O the great mercy, O the great mercy of God men are ungrateful, and notwithstanding all their ingratitude and renunciation of God, he doth yet take them into favour without any exprobration of their faults against them. Also, how the said servant of Belzebub did outbrave Lucifer, and adjured Belzebub, treading him under his feet, and commanding the whole Assembly to set their feet upon his head, and how he was contented to assubiect himself to whatsoever was commanded him by his own slave (meaning Verrine) and how that if Verrine had been capable to be prayed for, they would have made intercessions for him: But they being not to do this for him, because his place was determinately set down to be in Hell, God commanded him to say unto them, that they should rather have compassion of this soul that had a capacity to be converted, and should pray to God for him. Among other Memorials touching Lewis the Priest, there was this ensuing advertisement set down. That they should choose three of the most ancient, learned, and able Capuchins, that the Father the Governor could make election of, who were to go to the house of Madam 
b She is a devout and virtuous woman.  Blanquart, and to cause Lewis to come along with him: and that those who were to go to inquire after him, should disclose nothing to Madam Blanquart, 
c The better to cover the business that was in question.  but should only say that they were come about an affair of importance, and that she should rest satisfied with this generality. There were then five of them that were to go from hence, who with the three Capuchins should make eight, and Lewis himself the ninth: and thereupon they should tell him that the nine quires of Angels would rejoice at his conversion, and that he should turn home if he were wife, being now detected by the providence of God.  
After this did he dictate another letter to the Superior of the Capuchins, of the Covent at Marseille in the name of Father Francis Billet: the form whereof here ensueth. My brothers, I beseech you for the honour of God forthwith to inquire after M. james 
d This was a great friend & familiar of his.  Priest of the Church of Accoules, that you together with him may find out M. Lewis, whom you are not to leave until you have brought him into the house of Madam Blanquart; the Priest that shall be with him will be able to give assistance unto you. And if the said Lewis shall be any whit bettered by this present letter, the other is to be kept back, and you are to shroud all these things in secrecy as if you had heard it in confession: thereby to show, that this proceedeth from God and his Church, 
e A charitable and evangelical manner of proceeding is no way compatible, or agreeable with the Devil.  who will not have sinners to be openly discovered, till they have been charitably admonished by their brethren, as Christ saith in his Gospel. And he himself saith, that if any one sinneth, admonish him privately between you and him. He hath had already one admonition from Francis Billet, Priest of the Doctrine, which he hath utterly rejected, and made no account thereof, and would not be brought to confess the truth. He is now upon the second point, which is, when God commandeth to take men fit and proper to execute a work of this nature. Wish him to beware that he make his use of the third point: which is, that except he be converted, God layeth his command upon his Church, that is bound more than any wife of the world to obey her husband, with extremity of rigour to punish all them that are not observant of his commandments and counsels. The superscription was. To my dearest brothers the Reverend Father the Superior, and Friars of the Covent of Marseille of the order of the Capuchins, at Marseille. Within the said letter there was a scroll containing this that followeth. Take heed of the third: Cursed be the Priest whose conversation suiteth not with the ways of God, and who hath promised his Church, when his 
f The punishment & transgression of the Commandments is generally addressed unto all; but that of Counsels unto those only that have made vows.  Orders were given unto him to serve, love, and fear God, rejecting the love of all creatures for the love of him. And seeing the Devil is more powerful over the soul than God, and since thou dost acknowledge, obey, and hearken more unto Lucifer, Belzebub, or whatsoever else is hellish, then to thy God, and dost entomb the glory of God, the salvation of thy soul, thy part in Paradise, and the edification of thy neighbours in neglect and utter oblivion: as also, because thou givest occasion of scandal, if thou be not wise to follow first the Counsel of God, and then the advise of thy best friends: hence it is that the Devil doth seriously employ himself, and labour the conversion of thy soul, although he be forced thereunto: all vengeance and malediction light upon thee. O rare and ever to be admired wonder: God himself who is Almighty, was not able to pluck thee back from thy perdition and sinful estate, neither could his Mother, nor the Angels, nor Saints, nor any terrestrial creatures whatsoever work any good upon thee: yet did he make reservation of the most unmatchable wonder that ever was brought forth to act, that the Devil called Verrine should be the instrument of thy conversion, not from his proper and frank will, but constrainedly and by enforcement, worse than any galleyslave or captive that ever was exposed to command: being, terribly threatened thereunto, and having a desire to give stoppage and hindrance to these proceedings, objecting if a man did well, he had a ground whereon to frame unto himself some hope of recompense, but that this man was in expectation of nothing but of his eternal damnation: For so will it happen unto thee if thou resist the Almighty. Make use therefore of these admonitions, and put in practise the precepts comprised in these letters, for it is impossible for thee to palliate thy faults before God, as Adam and the Pharisie thought to do. The Pharisie boasted of his good works, and contemned the Publican, saying that he was not as that man, yet was the one of them wicked before men, the other before God: the one confessed that he was not worthy to lift up his eyes to heaven, and returned to his house justified: the other was confident of his works, and hypocritical countenance, and returned home like unto the (jews) full of sins: but God will receive thee into grace, as he did Theophilus, and Cyprian who was a Magician as thou art. He that is more desirous of your welfare than you yourself are, sendeth this letter unto you. Beware that hell open not her jaws to devour thee, if thou neglect these letters, which are directed unto thee by the appointment of God, and pronounced by a Devil named Verrine, that now remaineth in the body of Louyse Capeau, as thou well knowest; Neither gavest thou him unto her by thy charms, with this intendment or purpose to convert thee, although if thou be not too wilful in thy unbelief, it will so fall out unto thee.  
Then did 
g Another manner of proceeding in case he do not repent upon the sight of the letter.  he dictate another advertisement to the Capuchin Fathers, as here 
h In the name of father Francis Billet, as before.  ensueth. My 
* He presupposeth, that those who carried the letter, had made rehearsal of whatsoever was passed.  dearest fathers, I beseech you for God's cause to put a deed of charity in execution, to the glory of his sacred name, and salvation of souls. Come along with this Priest, and suffer him not to step a foot from you, but let your vigilancy have an eye over him, as if he were a malefactor. For he is in the devils claws, you shall do well to bind him with a stole under the mould of the head, and bring along with you the book of Exorcisms, and if you shall think it necessary, you may do well to exorcise him, forbidding Belzebub and all hell to hinder it. God grant you his grace to execute his will, and that you give no stop unto the same, that the said malefactor may be brought to S. Baume, where the miracle shall be wrought if he himself be no hindrance thereunto. the 16. of December. 1610.  
Then he dictated a letter for the father Guardian, as followeth. I entreat the father Guardian, that he would cause (if so he please) three of his Friars, such as he knoweth best able to walk, to go unto S. Baume, for a business purely aiming at the glory of God, and the salvation and conversion of a soul, that is in great distress.  
After this was finished, he dictated another letter to Madam Blanguart, as here ensueth, in the name of father Romillon. My daughter, I pray you for the love of God, to lend a chamber unto these men, who are come to treat of a business of great weight and importance; neither is it fit to make you as yet acquainted therewithal, it being forbidden me by one that hath power and authority both over you and me. Curiosity is the mother of much mischief, and the daughter of Lucifer, where as opposite hereunto, humility, simplicity, and obedience are the sisters of Christ jesus. In the mean time you may enjoy and gather the fruit of this obedience, which will be very advantageous unto you. And remember, that when God commanded Abraham to sacrifice his son, he asked not why or how: but humbled himself, and did adhere rather to him that commanded him then to himself. So should the true and perfect paragon of obedience demean himself, if he will do the will of God. I rest your spiritual father john Baptista Romillon, superior of the Christian doctrine in despite of Lucifer. From S. Baume this 16. of December. 1610. Superscribed, to Madam. Blanquart at Marseille.  
Within the said letter was enclosed an advertisement to sister Catherine of France, as followeth. 
h She was the superior of the sisters of the order of S. V●sula at Marseille, and was at that time upon special occasions at Marseille.  Catherine, of France, be you very circumspect how you out of curiosity do reveal any thing to Madam Blanquart, of the Priest you wot of; and withal beware how you tattle of it unto the sisters, but remit the manage of all this business unto him, who is ever wakeful for his own glory, and the salvation of those souls, whose ransom he hath paid at a dearer rate, than ever you are able to value. Further, you are to take heed upon pain of disobedience unto God himself, how you intermingle your opinion and judgement in things that are impertinent for you to meddle withal. Be satisfied with this, that God is good and so unsearchably wife, that he hath no need of your advice of the same. Verrine hath dictated this letter by God's appointment, and I Francis Billet the unworthy Priest of the Christian doctrine have written it in the name of father Romillon, And at the foot of the letter, there was written: Louyse de Capelle humbly recommendeth herself to the prayers of Martha d' Aguisier, and of Catherine of France, and sendeth unto them, to beseech them, that they would cause all the sisters at Marseille to pray for her, for she standeth in great need of the same; but principally she desireth the said Martha to pray to God for her, that he would enable her to endure whatsoever her redeemer shall be pleased to lay upon her, and that she may suffer all things merely for his sake.  

i In the name of Louyse.  After this did he dictate another letter to the superior of sister Louyse as here ensueth. She that is most unworthy to call you her mother, doth pray you for God's sake, and entreateth you from your superior, to obey 
k These sisters made dainty to send their governess to S. Baume, although their superior had sent for her.  him in those things which he shall now impose upon your performance, without any replication, gainsaying, or contradiction whatsoever; and without disputing or saying, How shall we be able to undertake such a business? we could not come if we were all at home, and how shall we now (when we are but few) venture upon that which many would not dare to undergo? It is the devils craft and wiliness, ever to cavil and dispute against obedience, yea to cause grudge and mutinies against superiors and governors; objecting unto you, that they do many times impose upon you such difficult and uneasy commands, that it is almost impossible to effect them. But remember that the most worthy mother of God is the governess of this house; give therefore the keys unto her, for the government appertaineth to her, and she shall be more regardful and studious of your good than yourselves can possibly be; for she is not tied to those hindrances as you are, to your spiritual exercises, to your prayers, and to the holy Communion; neither is she filled with self-love as you are. Under a shadow and pretence of good, many times religious persons do withdraw themselves from the commands of their superiors, and commit many great and gross incongruities, although not so much out of malice, as for the most part out of ignorance and self-love, which at some times we are content to acknowledge, but for the most part our depraved nature causeth us to dissemble it, so that it lieth hidden in the face of hypocrites. For (say they) how can the desire to receive the sacrament often, to pray, and perform those exercises that conduce unto repentance proceed from the Devil? alleging that God hath spoken by his Prophet: Repent, for if you do not repent, you shall die the death: Who dares say that this is not true? It is confessed to be a truth, but God looketh further, he would have a perfect Cassandra, a full humiliation, obedience, simplicity, and resignation of all things. He doth therefore let you know, that you are not to neglect the least word of your superiors command, Louyse doth therefore pray you to embrace that council which is very reasonable, and which at the time of her departure from you, you were pleased to lay close unto her; which is, that she would endeavour to be obedient, and to put herself wholly in the hands of God. Which she taking in good worth, doth likewise desire you to share in this advice, and to enjoin the same unto your spiritual daughters: exhort Margaret Burle, and Martha d' Aiguisier to do the same. It standeth with reason, that when the governess is obedient, none of the rest should behave themselves with any dislike or contumacy; For rebellion and disobedience is the daughter of Lucifer, as humility is the daughter of God, and should therefore be your sister. Come therefore accompanied with her, she is of a noble parentage, but yet doth so bow herself to obedience that she is continually priest and active to do the will of God her father. She will go with you to heaven, and will assist you to climb that steep & wearisome mountain: Expect when you are come hither, things so full of strangeness and admiration, that you would not for all the gold in the world but see, understand, and be made familiar unto them. But he that will have profit must take pains for the acquisition thereof. No pain, no gain. The subscription was, Your most unworthy slave, full of great boldness and presumption, sendeth this unto you; you know my insufficiency and want of understanding, perfectly well: so that you will apprehend with ease, that she that sendeth this, had never that ability of judgement to fashion such a letter, nor the boldness to speak unto her governess with so little respect and ceremony. But this proceedeth not from herself, God would have it done, by a Devil that did dictate all these sayings. Your slave Louyse Capelle. Keep this letter safe, and bring it back with you, and read the same aloud before all the sister Nuns and Assistants, except the little Pensioners: also read it before Mistress de Saint jaques, and pray for Louyse, who hath great need thereof.  
The superscription was, To sister Catherine, governess of the house of S. Ursula at Aix. Then did he dictate another letter to the father's Andrew and Matthew Arnoult Priests of the Christian doctrine in manner as followeth. My dearest brethren, I send unto you to request your speedy presence here at S. Baume, that you may be acquainted with some things of that rare and admirable quality, as the like hath not been seen from the beginning of the world.  
And in regard that love is the daughter of God, I ●m commanded by my 
l The father Romillon as her superior commandeth her.  superior and yours, to send you out of my love this letter, which I could not but perform; for I should have been shrewdly burdened, ●f I had neglected the same. It is to tell you, that you forthwith come hither without fail, and not ask wherefore, or how, or we cannot come, because we ●aue a great charge, and are here but few in number, ●hese excuses and tergiversations do all flow from the Devil. Remember that true obedience doth never ●nter into dispute, especially when the good pleasure of God is to be executed in matters of such importance ●s these are; humble yourselves in imitation of Christ ●esus, and do not murmur and say, This cross is heavier than I am able to bear. He would never utter such ● thing but like an innocent lamb, and as an ox under ●he yoke, he suffered himself to be led away, and carried his cross without disputing or reasoning the mat●er with the hangman. He said not, this mountain is so steep that I cannot climb up unto it, but submitted ●elfe to the guidance and government of his heavenly Father. It standeth with good reason that the servant should be directed by his master, since that the master hath been content to be led by his slaves and cursed servants, yea, by hell itself. 
m These good Fathers would not hear talk of those things, and did, as it were, blush at them. They were rather of opinion, that they were mere fancies, & had no communion or agreement with Father Romillon  Therefore humble yourselves and be obedient, otherwise you shall incur Gods heavy displeasure, unless you do that which I have advertised unto you.  
I deserve not to be obeyed at your hands, 
* He said he was commanded & constrained by the appointment of God.  but he who caused this letter to be written, doth well deserve it from you.  
After all this, he did dictate another letter, which beginneth, Andrew Chicolle, Lovyse prayeth thee to cal● to remembrance the speech which thou didst use unto her in the Chapel of S. Ursula in Confession, when she said, that she had prayed unto God to have the grace to suffer for his sake. Then didst thou say unto her (observe well my speech, look you observe it well, and call it to mind) Suffer thyself to be guided and directed: which advise she afterward found to be of special use unto her, and being now acquainted with the truth thereof, she is desirous to return unto you some fruit of your own counsel, whereby you did the● particularly give instance, in the obedience which we● did owe unto our superior, when he sendeth for us. 
n Louyse being commanded by her Superior to come from Aix, resisted & made scruple of the same; being tender of her reputation, and fearing the defamation of being possessed by the Devil.  You well remember the resistance and denials which she at that time made against God and her superior, notwithstanding your counsel together with the advise of Matthew Arnout, and of Peter Thion was treasured up in her hart, and proved afterward very useful unto her. And God is well pleased that acknowledgement of these things be first made to him, and then unto his creatures for the love of him. She doth therefore exhort you thereunto, since for her own part she hath sped so well in obeying the pleasure of God and of her superior: which she hath no reason to conceive but that you (if you be wise) will also be very ready to perform.  
For unhappy and miserable is that man, who giveth good counsel unto others, and can practise or follow none himself.  
Your most humble and unworthy, the slave of God, and for his love the slave also of his creatures, Louyse. Pray unto God for her, and cause others to do the like, for she standeth in great need of the same.  
The same day departed the said Paschalis Priest, Geraud Priest, Peter Michaelis, Denis Guillemini Priour of Ramoules, and Balthasar Charuas to go to Marseille with the said letters; who promised to give a good account of their proceedings.   

The Acts of the 17. of December.  
THis day, Verrine for an infallible mark to discern whither this spirit came by God's permission or no, did yield very readily his obedience: and in token that he was there on God's behalf, he said he would suffer Louyse to communicate without any resistance whatsoever, upon the commandment of her superior, father Romillon: which before this time he never did; and did dictate very distinctly unto us the disputation of the 16. of this present month, by the virtue of the like commandment.  
Also Louyse being twice or thrice as it were ravished in an ecstasy, she recovered and came to herself, as soon as her superiors command was laid upon her.  
The same day Magdalen was shrewdly tempted by the Devil, and was depressed with a great and extraordinary sadness. And whiles Mass was saying, the temptation ended; Magdalen performing all acts of humility, and weeping very bitterly in S. Baume, when she called to mind what had happened unto her. In the morning she was exrocised by the Dominican father, and Verrine began to speak in this manner. Let the Luxurions live, let those that bear false witness live, let these and the like live for hell: but let obedience, simplicity, a good intention, pure affection, unspotted conscience, humility and resignation of the world live for the living God; as do all they that are belonging unto the train and company of the Lamb: I say, that immaculate Lamb. He that will conquer, must suffer. Petrus thou hast seen thy master in the mountain of glory, and hast endured martyrdom for his sake: and thou james hast drunk of his cup, which thy mother did so little esteem of.  
Surrender yourselves up into the hands of God, he knoweth what is good for you, and shall be a guide unto you in all your ways.  
joannes evangelista thou didst tell thy master, Possumus; and didst indeed afterward prove a Martyr; but it was a martyrdom of passion and grief, when thou wert with thy master at the Crosse. He that will go to heaven must honour God, and love his neighbour as himself: and be ready to depart with his goods for his neighbour's body, and with his own body for his soul: and if any shall remain obstinate, they shall fry in those unquenchable flames. It is true, many 
o There were public sacrifices for all sinners, especially for the most enormous: of which they have of all other the most need: and this was done for sinspast, present and to come.  Sacrifices have been offered up unto God in the behalf of Magdalen and Lewis the Priest.  
Thou Louyse didst beg of God to suffer for his sake, and thou shalt suffer, and for the better support of thy patience, God will augment and double thy force upon thee. And to show that this proceedeth from God he shall make thee obedient. Then Belzebub said, that Magdalen had given up her keys unto him. Verrine answered, Thou liest, God seeth more clearly than thyself, thy aim is to overthrow her and make her perish, by impatiency and despair. No, no, Belzebub, this soul belongeth unto God: But put case she had made a bequeath of her soul unto thee, I say that God may at any time take her home unto himself; cannot a King enter into his own Palace at any time that pleaseth him? Belzebub answered, That is true, but not against the will of the creature.  
Then said Verrine unto him, He will enter either by force or love, and will have her to himself, although she had committed all the sins of those that are damned in hell. If judas had been penitent, if Cain had craved pardon, if Adam 
p Adam afterward did repent. Sap. 6.  had not stood upon his justifications and excuses, God would have forgiven them: of such unspeakable goodness is the God of the Christians, and so well doth humility please & accord with him. The God of the Turks and the Gods of the Gentiles are all Devils, there is but one God, one Church, one Baptism. The God of the Christians is the true God, the Baptism of the Christians is the true Baptism the Church of the Christians is the true Church. 
q That is to say, of their law.  The Baptism of Turks or jews is of no avail for the soul; The Christian shall say, In te Domine speravi, and shall never perish. It is true Magdalen, thy life shall be written and described from the first three years of thy age; and Louyse shall endure much sorrow, and afterwards die in pain; but the end crowneth the work.  
Think not Magdalen that thy God will come to thee and take thee by the hand: No, no, he will not descend in his humanity for such a purpose. Where is thy Credo, Magdalen? thou must now believe Magdalen, dost thou look for miracles, as many others do?  
To this Belzebub said, I have nothing to do with that Credo. Verrine replied, Ha wicked spirit; it was not for thy sake I spoke it. Magdalen shall be converted in despite of Lucifer and of all hell beside. I am true of my word. Belzebub answered, No, no, she shall be mine, she shall be damned, for the gate of mercy is shut against her.  
Then said Verrine, It is not so, her will to do well will prove acceptable and pleasing; and thou sayst this (accursed as thou art) to plunge her into despair. But the ●ust shall say, In te Domine speravi, and shall find the gates of Paradise opened unto them: as witnesseth S. 
r S. Augustine doth prettily discourse upon the 30. Psal. in the interpretation of these words speaking of the merits which have not pieceded, and the benefits of God which have prevented the sinner. Hoc me eruit (saith he) quoth me justificat, quod ex impio, pium facit, quod ex iniquo justum quod ex caeco videntem, ex cadente surgentem, quod ex flente gaudentem.  Augustine.  
The Church shall examine this whole tract, wherein is nothing contained either against God or his Church. ● hereshal many be illuminated, & he that shall dive into the bottom of the sack, shall easily approve the same; the curious and proud shall have their abode in the pit of hell, and shall not have the power to believe. Then he said, 
s Carreau did tempt her to obstinacy. Magdalene was often persecuted and extremely tempted by the devils, so that she did sometimes seem to waver.  Carreau cannot fill thy hart, Magdalen, thy part is set trianglewise, and the blessed Trinity is to replenish and comfort the same.  
The same day Verrine told Magdalen roundly and rigorously of her faults being in her chamber, and spoke unto her in this sort. Magdalen, if thou resolve not upon thy conversion between this and Christmas, thou shalt be everlastingly damned, and burned alive, and shalt not for all this escape our hands: as none have ever scaped us these hundredth ninety nine years, because we made them all to despair. This indeed will be the Magician's confusion, but shall leave no touch or taint upon the company of S. Ursula, the company of the Christian doctrine, or upon thy father, whom I have pronounced innocent, though Belzebub 
t Belzebub took this false oath, and did afterwards thus excuse and gloss the same, saying he meant her spiritual father.  took a false oath against him, saying that thy father had given thee unto him, which was false, for thou of thy own accord, and from a full and frank will didst give thyself to Lucifer, and to all his adherents, renouncing God, the blessed Trinity and Paradise: renouncing all the merits of the Passion of Christ jesus; all the prayers of the sacred mother of God, and of all Angels and Saints: taking and choosing hell, accepting the same as thy last and everlasting habitation: saying, that thou hadst rather live in this world in all varieties of delights and villainies, then to serve God thy Creator, 
u The blindness and desperate madness of Magicians.  and thy Redeemer jesus Christ: promising Belzebub to be obedient unto all his commands, and that thou didst give him with all thy heart, thy body and soul, with the powers thereof, reserving nothing to thyself but hell, which those that are culpapable of the like abominations do deserve, if they remain and die in their sins: making a schedule written in thy blood by thine own hand, and giving it to Belzebub; which afterwards the Magicians got into their custody.  
It is true, she did not enter into these infernal courses herself, but was induced and by allurements drawn unto it, by the thieves of her soul. But Lodovicus seeing that dreadful wolf of hell to approach, left this silkie sheep to be seized by him, yea enticed her into the claws of ravenous wolves, which are the Devils of hell.  
She was young, which will be a good plea for her; because God is accustomed to compassionate youth, witness the prodigal child, who left his father's house, as Magdalene hath done, and fed with hogs, as she did.  
Yet did he not die in his obstinacy, but acknowledged his fault, and prostrated himself at the feet of his father, in great humility. So if Magdalene shall cast herself at the feet of the mercy of her God, and shall knock at his gate, that father of pity will command her to be let in, and will bid the fat calf to be killed: he will also cause new garments to be fetched and cast upon her, which signifieth a good conscience and repentance, and will put a ring on her finger, to declare the faith and trust she ought to give to the words of her father, and how grateful she should be in her acknowledgements of his benefits: Then is she to ●o say, Father, father, I have sinned against heaven, and against thee, and am no more worthy to be esteemed thine, entreat me as one of your hirelings, although most unworthy of such a place as that. Thus should Magdalene humble herself, and should say, approaching to the seat of his mercy, Father, I have sinned against heaven and against thee, against thy blessed Mother, against the whole Court of heaven, and against all thy creatures, I am therefore unworthy to be called your daughter, nay your slave, nay I am not worthy to lift up mine eyes to heaven; but take me unto your mercy, (if it stand with your good pleasure) who am the most wretched and disconsolate creature that lives under the heaven, or upon the earth. Then he added further: Magdalene be converted, and abandon thy sins: thou hast been hitherto gently led on in calmness and in softness: thou hast been privily reproved by secret inspirations, by preaching, by reading of good books, by many spiritual instructions which have from time to time been infused into thee, as well in the house of S. Ursula, as by the fathers the Confessors, and other learned and illuminated personages, who have given them unto thee both for thy practice, and for a remedy against thy adversaries. He further said, Magdalene being rebelliously bend against her God, and the admonitions of his Spouse the Church, and God seeing her perdition so near, and herself so obstinate in her sins, and having by all the abovenamed remedies profited nothing, hath permitted that an unworthy, yea thrice-unworthie sister of the Company of S. Ursula, Louyse Capelle, who of herself is less powerful than the leaf of a tree, a stone, or a pismire, yea who conceiveth herself to be unworthy of the title or style of one of God's creatures, should pronounce these things by the appointment of God almighty, and a Devil, named Verrine, should by her mouth dictate and deliver all these writings.  
Then he made this remonstrance unto Magdalene, saying unto her in a great 
a Magdalene suffered herself to be gained away at times.  fury and chase, as if he had been mad, that God was infinitely angry with her if she were not amended, or did remain in a determinate kind of obstinacy. And he for his part did speak with as great assuredness from God, as ever the Prophet jonas did speak to the people of Ninive, when he said unto them, If you repent not, you shall all perish: but they were wise, as Magdalene will be, and followed the example of their King, who took ashes and cast them upon his head, to appease and slake the wrath of God against them.  
He also said to 
b He meaneth that Magdalene had not as then showed so great signs of her repentance, as that the Devils had left all hope to regain her.  Magdalene, Art not thou an accursed woman, that the Witches Sabbath is kept here? Blushest thou not, that these Sabbaths and abominable conventions are kept here for thy sake, and that Magicians, Witches, Hags, and Sorcerers do bewitch all these that are here? Yea, Father 
c Francis Billet felt strange motions within himself, but resisted them, and called for the grace of God.  Francis himself hath taken in a charm whilst he was drinking.  
Verrine further said unto sister Magdalene: If God were capable of sadness, he would bewail, Magdalene, the great uncertainty and suspense wherein thou keepest him, touching thy conversion. Then did Verrine threaten her with more absolutnes and authority, than ever her Superior did use towards her, or any creature in the world beside. And good reason hath he for the same, because he was to execute the will of the Creator, being (as he himself said) as the King's Sergeant, who speaketh in the King's name and authority, and commandeth, saying, If you do not put this in execution, and obey the King, you shall be grievously punished, because he that withstandeth his King, deserveth the most severe punishment that can be inflicted. So the sinner that rebelleth, and grows obstinate against his God, not keeping his commandments, nor observing his and the Church's Counsels, he deserveth sharp correction, yea tortures and hell itself.  
Also he said: O Magdalene, convert thyself, God is most gracious, and full of pity. Thou art vexed Magdalene, to contemn and set at nought the delights of this world, and yet regardest not the pleasures of eternity.  
Then he said: 
d Magdalene did at times waver shrewdly, like to one that begins to be recovered of a grievous and long sickness, and staggers when he offers to go, and is ready to sink for weakness, but then leaneth & stayeth himself on his staff.  Miserable, accursed, and damned as thou art, art thou not truly unhappy, to believe that which cometh from Lucifer, and givest no heed unto me who am here from God? Art thou not unhappy to believe that Louyse is the author and expresser of these things? O Magdalene, thou dost believe it, and this belief is exceedingly prejudicial unto thee. It is true Magdalene, and I must lay it close unto thee, thou didst double and hadst a false intention before God, and thy opinion was that Louyse spoke these things from her own head. And this is true, Magdalene; as for Louyse she is possessed, Catherine is also possessed, and so are the rest that are bewitched, but they know nothing of what is here delivered; whereof thou Magdalen art the only unhappy cause. It is true Magdalen, thou art proud and ungrateful, having a heart of stone, a heart harder than a Diamond: thou conceivest that God is thy debtor; O thou proud caitiff, how willing wouldst thou have been to pluck him, if thou hadst been able, from his throne of Majesty. But be of good courage Magdalene, and humble thyself, thy God is so good, that although thou hadst run through all the sins of the world, and of all the damned, thy God can show thee mercy, yea and will pardon thee thy offences, if thou humble thyself and be penitent.  
The same day in the evening Lovyse and Magdalene were exorcised by Father Francis, and Verrine spoke in this manner: Who hath ever beheld the like, that a Devil should enter the lists against a Devil? we are all damned for ever, and what we do, we do by constraint, for there is no jot of charity dwelling in us. I aver that this woman is possessed, and hath three Devils in her body, for the particular conversion of two principally, and then for the conversion of many others. He that will not travel to Mount Caluarie, shall not ascend Mount Thabor: God did intimate thus much unto the mother of the children of Zebedeus. Peter denied his Master, but he repented, and wept very bitterly, yea afterwards died for him; & was crucified for his name's sake. Our Lord had many friends and associates that did bear him company at the Table at Easter, Whitsuntide and Christmas, but there were few that received him worthily, and a small number that presented themselves before him with due and serious preparation.  
I take God to witness, his blessed Mother, and all Saints, that I do now tell you, if you do not repent, and acknowledge the benefits that God hath so plentifully powered upon you, you are not worthy to be partakers of any Sacrament, nay you deserve to die without the comfort of them.  
Those that are curious, are liquorous of more knowledge than is expedient for them; which they make inquisition after in the pit of Hell, as do the Caluinists, and all other Heretics, who would interpret the passages in holy writ, not according to God's meaning, but interpose their own giddy and private fancies, and reject the meaning and exposition of the Church. Young 
e Against youth  people be you penitent, you pamper up your flesh with such delicacies and niceness, & let in all pleasures with such a full scope unto you, that you stand under the arrest of high treason against God. We tempt youth and make them fall like mellow figs from a tree when they are shaken by a strong wind, neither need we to help this wind by our breath. I am as a Sergeant, and execute my commission; I say, you may attain, if you will, unto heaven: yet are you obstinate, and think that God is indebted unto you, and that the way to Heaven is easy and open.  
No, no, I tell you that God cannot sin, nor lie; ponder well upon this so fearful a sentence, Ite maledicti in ignem aeternum. Go ye cursed into Hell, and live for ever in all misery in that other world, together with those whom in this life you have obeyed and hearkened unto.  
We that are Devils do dandle and make much of them with a thousand varieties of torments: we bestow sights and visions upon them, but they are the visions of Devils, that would at one clap strike all men stark dead, to have but a side long glance of their horrid deformities. They do also see the souls of the damned, who having in their first creation been fashioned with much beauty, are now as hideous in their semblance as are the Devils themselves.  
You have indeed the Saints to intercede for you, saying, Lord give them of the water of life; but you are to conceive yourselves to be unworthy of that life, unless you humble yourselves, believing that you are unworthy of such a place as Hell, nay, if that God shall make ten thousand hells, yet are you to think that your deserts do surmount the torments of them all. If you fast in this world, you shall feast in the world to come. The excellency of the choice delicacies of the world to come, doth breed a satiety and disgust of the meats you here enjoy: and whosoever could but get a crumb or the least relish in the world of those dainties, they are so exquisitely prepared, that they would cause all the viands of this world to be loathed. We may talk of them, but we shall never taste them, it is too late now to repent us. That horse is not a horse of price and value that gallopeth not but when he is spurred; and he who serveth God with an ill will, is of no reckoning. It is many times a greater fault, to omit that thou oughtest to do, then to do that which thou oughtest to omit. 
f Three sorts of servants of God.  There are three sorts that serve God, the first serve him as slaves, and they are those that are always in Hell: Others serve him as Hirelings, and those have regard to nothing but to the reward of Heaven; and are like those that work and travel merely for their profit: and there are those that serve him more faithfully, who serve him as children out of mere love.  
A virtuous child hath no regard unto the goods of his Parents, neither doth he murmur at those blows which for his reformation they give unto him; but is respective of his duty, and is serviceable unto them merely out of affection: so do the children of God, they serve him, not out of expectancy of reward, but from the strength of their love. A cup of fresh water that is given unto the poor, payeth a whole years ransom in Purgatory. O great God, it is no wonder, if neither beasts, Barbarians, nor 
g He meaneth the Indians in that state wherein they were before their conversion, being people removed far from God, as S. Paul speaketh of the Gentiles, Ephes. l.  Indians do know thee: for they either have no understanding or do live in darkness: but I marvel at thy children the Christians, that they do not acknowledge thee, whose name and stamp they carry. For a Christian hath his appellation from Christ, as the Bride beareth the name of the Bridegroom. In the blessed baptism, God the Father taketh the soul for his daughter; the son taketh it for his sister; the holy Ghost for his Spouse; and all the blessed Trinity for their Temple.  

h Irreverent behaviour in Baptism.  You do so little reckon of Baptism, that when you approach to this Sacrament a man would say, that you went to some May-game or dance, for you talk in the Church, and do nothing but laugh, using many other scandalous misdemeanments of this nature, and do indeed any thing, rather than conceive of this Sacrament with reverence. S. john did not run into such an error, but when he baptised our Lord, he baptised him in great fear and devotion. How great an oversight is this in you, thus to disesteem the Sacraments that have their institution from God himself, and are the pillars on which this Church doth lea●●e; neither is there any Sacrament that hath not drawn blood from him. Then Verrine set his foot upon Belzebub, and said; Belzebub, I do adjure thee by the living God, that if thou have any thing to reply, that what I have now said is not true, thou give answer thereunto; speak Belzebub, whether that which I have spoken be true or no. I do further adjure thee by Lucifer, that if thou canst take me tripping, thou do directly tell me wherein I lie. O cursed Belzebub, thou canst not reply against me, for I deliver the truth, and that by the appointment of God. Thou art accursed, and as wretched as myself: speak wicked spirit if thou hast any thing to say. Then Verrine began to cry. All you 
i The people of Towns & Villages there adjoining did flock thither in great troops.  here may observe (speaking to the Assembly that was there present) he is my Prince, but I do 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 have over me. I also renounce thee Lucifer, and the authority of all the Devils in Hell, for we are not powerful to resist the Almighty. You, who take Lucifer's part, can reply nothing of any moment or importance, neither have you more force than a sort of Flies. All this while did Verrine, in contempt, tread upon Belzebub, saying: Thou proud Spirit, and full of arrogancy as myself, thou swellest & art in the height of pride. I hope there is no offence done, if that these proud creatures be dejected and thoroughly dishattened.  
Then Verrine said to Magdalene, Magdalene the gate of Heaven is opened, so is the gate of Hell, and there men may enter in at full Carroche, yea four Caroches together may have easy passage thither, and all four may enter in a front: but the gate of Paradise is so narrow, that few pass in thereat, and much humiliation is expedient to enter in at the same.  
Over this gate, Obedience is seated, and under it is Humility, on the one side standeth Charity, on the other, Hope; and Perseverance is the Porter that letteth in those that come thither. Humility represents the birth of the Son of God, and Obedience signifieth that the Son of God hath humbled himself from his birth, until the time of his death.  
Sin is more ugly and deformed then the Devil. If a man-had a convenient house of his own, and a reasonable competency wherewith to live, and yet without cause should give and cast himself into the hands of Turks, and should from them receive hard usage and entertainment: if such a one should plain himself, men would say unto him; Friend, you were not well advised: you lived well in your own house, and who is cause of this calamity but yourself? I say there is no man that would compassionate such a fellow: Even so, every man hath somewhat whereby he is enabled to make opposition against the world, provided that he have the grace of God: but if he will sin and invassall himself to the Devil, who will pity his case? He is disabled in his brain, that enjoyeth liberty, and doth voluntarily render himself up to slavery. Then he confirmed this speech with a solemn oath, and after said, to what use and purpose are wholesome waters if there be none to drink of them? you must frequent the Sacraments, that you may make your profit and advantage of them. Magdalene, the judgements of God are not to be squared by the judgements of men: you are to stoop and abase yourselves in this world, if you will ascend to that which is to come. This which I have spoken (Magdalene) was never hammered in the shop of Hell.  
The Devils have at sundry times preached, and broached divers curiosities to the prejudice and perdition of those that entertained the same, but the things which I deliver, conduce to the amendment of men's lives and conversations.  
The souls of men fall as thick into Hell, as the Corn doth from the Mill. Men go to Hell by thousands, but they enter one by one into Heaven: though it be not always so. At times, there have gone to Heaven 10000 Martyrs in one day, and 11000. Virgins in another day, and many other arrive there after sundry manners, according to the good pleasure of God.  
The same day Verrine was asked, why Magdalene was not yet endowed with upright intention, since she followed his instructions, and the day before the conception had heartily renounced Satan. To this he answered, that he is perfectly possessed with upright intention, that casteth no lustful wink or glance of the eye on any creature; yet a man might have an honest heart, although his intention do fleet and waver, and might be as it were placed in the middle, seized upon by neither party. Then he said, that he was not able to speak one word before another, but as he received them from above, so he spoke them.   

The Acts of the 18. of December.  
THe same day, as Father Francis one of the Order of S. Dominick did say Mass, at the elevation of the Chalice, Verrine began to cry, saying: It is a truth, that the body and blood, and the whole humanity and Divinity of our Lord, all, all is here present. God is at this time contented to obey him that sayeth Mass. This God who is so 
k See the Page 18.  powerful, doth subject himself to obedience: yet you that are but lumps of clay, are so refractory and rebellious, that you labour to withdraw your obedience from so good a God: obey him, obey him.  
After this, when some would have Louyse to communicate, he spoke aloud, and said: go, and call me hither Romillon; this is to teach you obedience. O 
l He desireth to be commanded. See the Answer to the fifth doubt after the Epistle to the Reader.  Romillon, thou must command me in the power of that blessed obedience, and by the same power thou must command her to communicate. Then he said, communicate all you first; Louyse shall be the last. And before she did communicate, Verrine began to say, be well advised how you go to 
m Of those that go to Confession without due preparation.  Confession: there be many that go to Confession, and inquire after a Priest, and desire the Priest to make their Confession for them, saying: Father, tell me a little my sins, for I have forgot them. What fools are these, do they think that Priests are Gods and Prophets, or that they know those sins which they have neither seen nor committed. I am verily of opinion, that such as they should give absolution unto the Priest, because it acordeth with reason, ●hat he that confesseth should receive absolution. There ●re others, that will not stick to commit many sins, ●nd when they come to Confession, they say, why ●hould I confess my sins to a Priest? I think it very ●nfit to reveal all unto such as they: they are men and ●inners as we are. But I would know of them why such ●inde of men should go to Confession at all, if they ●oe not subject themselves unto the authority of the Church? The Church doth positively command and ●ay, Thou art to confess all thy sins at the least once a ●eere. Then he said: Take good heed to your Con●ession: it is a business of no small importance: this I affirm to my own confusion and damnation, but God almighty doth force me thereunto. Then he swore ●hat this was true, and that in confirmation thereof, Lo●yse should 
n See the 19 page.  communicate without any contradiction ●r repugnancy: an accident that never happened since ●ee came thither, but only once, to strengthen and confirm the disputation which he had with the Mi●ime Friar.  
When Magdalene was about to read the above mentioned letter, directed to the blessed Mother of God, Belzebub began to resist, and hinder the same: whereupon Verrine stood up and said: take courage Magdalene, persevere, and hold firm for God: Mag●alene believe me, Belzebub is almost disweaponed: ●ake courage Magdalene and persevere; thou hast be●un well I assure thee Magdalene, and will swear it ●nto thee.  
It is true, I am the 
o Verrine styleth himself God's Sergeant.  Sergeant sent by commission from ●ny King to execute that design which he hath recommended unto my charge much against my will: but like ● Galleyslave I am forced to obey him, and am come with a rod, and knock at the door 
p A profitable and useful dis. course unto Magdalene.  of Magdalen's heart: but I found it shut, and all the windows closed up, so that I knew not where to enter, but was upon the point of returning back. But God commanded me, that I should knock at the gate in good earnest, and should get it opened. I performed his pleasure, and have not varied from it a jot. Yesterday I knocked, and to day it was opened, and then the stone which kept the door fast, was taken away. It standeth with reason, that he who proveth rebellious, should have the most grievous punishments inflicted upon him.  
This is true Magdalene, persevere, persevere Magdalene, for thy God is come to dwell with thee. God herein resembleth a King, who sendeth his Sergeant at Arms to see his Commission executed. When the Sergeant comes, he saith: Open door, for I come from the King: then are they constrained to open unto him, and he casteth his staff into the house, and returneth to the King saying, his Commission is executed. The King maketh use of a paltry Sergeant that is not worth a farthing for the performance of his services, as if he were a man of value and estimation, for the King's authority hath no reference or dependency upon the Sergeant● so doth God make use of me (who am of no reckoning) to be the instrument of things that are good and commendable. Take courage Magdalene. Thou hast indeed a great Indictment, but take comfort Magdalene, for Mary is thy Advocate, thy Precedent, Commissary, and Solicitor, even as Monsieur du Vair being the first Precedent, is also the most sufficient Solicitor that is in the Parliament of Aix: Cheer up thyself Magdalene: all are thy advocates on high in the Parliament of Paradise.  
It is true Magdalene, thou hast but begun to day seriously and in good earnest to be converted: at all other times thou wert neutral and betwixt two, neither against God, nor for the Devil: but now thou dost resolutely take arms against Belzebub. This is true Magdalene, this is true. Then Belzebub began to bustle up himself and said, there is yet a time wherein she may be had: whereupon Verrine rose up and took Belzebub rudely by the hand, saying: Thou liest Belzebub, thou hast no part or portion in Magdalene. Believe it Magdalene thy sins are forgiven thee: it is most true, and I will take my oath of it. Then he swore upon the Gospel, that all which he had delivered was true, saying: I swear by the living God, by the power of the Father, by the wisdom of the Son, by the goodness of the holy Ghost for confirmation (Magdalene) of all the words which I have spoken. But do not you think that I will leave Magdalene thus: there is no reason that she should go to Paradise without humbling herself under the burden of repentance. I tell thee Magdalene, thou must be repentant, and must with all lowliness and debasement of thyself make resignation of whatsoever appertaineth unto thee into the hands of thy God; thou art to suffer him to do with thee whatsoever shall seem good unto him; thou art to obey thy superior as if he were a God on earth: for it is said: honour the Priests because of their dignity and calling: which in regard the Angels themselves cannot paragon or equal, it standeth with reason that you should have them in good esteem and veneration. O Magdalene, these are thy Gods on earth: honour them, and do all that which they shall command thee, agreeable to God, his Church, and their authority: obey, Magdalene, and humble thyself, crave pardon of all, and beseech every one to say a 
q This was the fashion of public penance.  Miserere for thee; fall down groveling upon the ground, and bid all come and put their feet upon thee, to the utter confusion of Belzebub, Lucifer, and of all hell, yea of 
r Verrine craveth his own confusion.  Verrine himself that doth command it. After this he began to say, take all this as spoken to thy shame, and thou shalt reap profit by it; it will minister unto thee occasion of contrition, and of satisfaction; it will assuage and lessen the pains which thy sins have deserved. Then he cried aloud as one beside himself, It is true Magdalen, thou hast been buffit●ed, thou hast been spit upon, and hast borne a thousand disgraces and disparagements, but be of good cheer Magdalene, all shall turn to thy advantage. He further made great exclamation, saying, 
s It is a Chapel, where behind a certain pillar there is a piece of the mountain, whereunto the Angels carried S. Magdalene with great singing and melody, much rejoicing at her repentance which she there performed for the space of 30. years, as she told an honest religious person, that presently died after she had revealed this unto him, as was foretold him, in token of the truth thereof. sylvest Prieras hath wrote the history of her fol. 5. post. Pasch.  O great goodness of your God how wretched shall you be if you do not serve him with all fidelity? for a little affliction which you endure in this world, you shall be clothed with robes of honour in Paradise. Your God is so gracious, that for a little pain which a man here endureth for his sake, yea for a glass of water given for his love, or for a little mortification in this world, he will esteem more of these, then of a long and languishing durance of the flames in Purgatory: and turning again to Magdalene he said, Be of good cheer Magdalene and be glad, and take into thy possession and use those two wings, whereby men's souls do soar up to heaven, that is, love and fear: the one toucheth the earth, the other climbeth heaven. The two wings that carried Magdalene to S. Pilon, were the love which she did bear towards her God, and that filial fear which kept her back from offending against him.  
The same day did those that were sent to Marseille with a purpose to give the letter unto Lewes, return from thence, having effected nothing in the business; For it seemed strange unto the Capuchin fathers, that they should be actors in reclaiming of him, and would by no means proceed in the same, till they had taken advice and direction from father Michaelis, unto whom they sent certain fragments of this their brotherly resolution, and one of their reasons against this was, because at that very time there was in the City of Aix one possessed in the covent of the Capuchins; where the Devil swore cross and opposite to that, upon which the correction and pretended reformation of Lewes was founded, saying, that Lewes the Priest was no Magician, neither was Magdalene bewitched. This being thus related in the presence of Verrine and Belzebub, Verrine said that this Devil was sent from Lucifer to stagger and make doubtful the truth of these things, and that he had taken a fal●e oath; for the Exorcist did not deal with that circumspection as he should, in exacting this oath with those solemnities that are requisite unto the same: that is to say, he was not made to swear according to the meaning of God, of his Church, etc. Yea Belzebub himself contrary to his wont and custom (for he did always stand in opposition against Verrine) said in great choler and fury: yes, that which Verrine tells you is most true: for that Devil was expressly sent from hell, to say that Lewes was no Magician, and that Magdalene was not bewitched: but he spoke not truth in saying so, neither did he swear according to the meaning of God and of his Church, and that he was now grievously punished for the same. All which he confirmed with a solemn oath, unto the which he was enforced, as Magdalene did afterwards testify to have inwardly felt in herself.  
The 
t Father Michaelis at that time preached the Aduent at Aix.  same day I received a letter from father Michaelis, dated the 16. of December. 1610. in this tenor.  
Reverend father, Pax Christi vobiscum. I was well pleased to hear such good news from you, and to understand that your labour towards those poor souls was not idle and without fruit: of the which I do so well approve, that I delegate over unto you all my authority as well of Inquisitor and Prior, as of Vicar general. Cudgel these Devils lustily, who are Gods and our sworn enemies. The manage of these affairs I wholly leave unto yourself, as being well practi●ed and dextrous in things of this kind, and by God's assistance hope to see you after Christmas. So recommending me unto the prayers of your reverend self, of the father Vicar, and of father Gadrij, saluting you, and desiring you to tell Friar Simon from me, that he bestir himself lustily herein, I rest, Yours most affectionate in the Lord, Fr. Sebastianus Michaelis, Vicarius generalis, Prior, & Inquisitor fidei. From Aix, the 16. of December. 1610.  
The same day after dinner Magdalene seemed to be much changed, being full of spiritual joy, and ready to do and leave all for the love of God. She said, that the day before she had received many blows, and much disgrace without any fear or trembling in her heart, although Lucifer endeavoured at the same time to make it appear otherwise in outward show; and that she had received and taken in good part those instructions and discourses which in S. Baume were proposed unto her. She said that in the said place she did for the space of 3. or 4. hours sensibly feel a kind of gentle sweetness, softly distilling and dropping upon her heart, with a quiet internal silence so admirably pleasing, that in all her life she had not known, nor seen, nor heard the like.  
She was also that day shut up within S. Baume, and confessed, that the 
u They oftentimes assembled in a place that is under the Church, and joining unto the chamber where Magdalene lay.  Sabbath and assembly of Witches was kept in S. Baume. In the evening they were Exorcised by father Francis, and Verrine after his accustomed manner began to say, They that make difficulty to believe that the Devil constrained by Exorcisms may avow and swear a truth, are worse than Heretics, because they must deny the virtue of Exorcisms, the authority of the Church, and the Omnipotency of God. I could tell you all the villainies and sins you have committed, but I am tied up from doing mischief. We that are Devils can do nothing but that which is evil, and Angels can do nothing but that which is good: but men are able to do either good or evil, as being endowed with a free will, and yet, O God, there are of these creatures that do rebelliously demean themselves against thee, and are indeed worse than Devils. The pains that men suffer in this world are as flowers and Roses in comparison of the pains of Hell, which are true torments indeed: I tell you the fires of this world are imaginary and painted in respect of the fires there, and all furnaces are as nothing if they be compared but to a spark in Hell: Devils are as wild and ravenous beasts: they bite in their embracements. We promise much and perform nothing, because where nothing is nothing can be expected. You that are 
x Unto Priests and religious persons.  Priests be circumspect and advised in your calling, because it is no offence if a man neglect and turn from an Angel of heaven, to do honour and reverence unto you. The Angels indeed do incessantly behold the face of their God, but you with four words do make him descend upon the Altar, and since herein the King obeyeth his vassal; how wretched must that Priest be that doth rebel and mutter against his superior: you lumps of clay, it will not go well with you, unless you humble yourselves and be repentant. Disobedience was it that turned Adam out of Paradise, and the same disobedience cast Lucifer headlong out of Heaven; If God were capable of sadness, he would weep when he seeth a rebellious and disobedient man, so highly doth that sin displease him. Every one ought to live contentedly in his vocation. You that are Priests and religious persons ought to study, preach, and search out the truth, for you are sequestered from this world to be servants unto the light. Many seek truth and cannot find it, because they search after it with a dim and obscure lantern: other search it with a greater and fuller light, and they find it. Faith is this light, and humility the door that openeth unto truth. The curious walk upon the brink of Hell, and thinking always that they shall find out what they make inquisition after, they do at last stumble and fall down, the head first, and the rest of the body after: witness the Caluinists, Calvin, Beza, Luther, these were the heads of our new Heretics, and all the body, to wit, those, that follow and adhere to their opinions do fall into this gulf, if they die obstinately in their fancies: this is it they must look for unless they be converted.  
You that are in religious Orders attend seriously unto your vocation, and observe the commandments and counsels of God, and know that your life is a light unto worldlings, and a pattern or copy of their lives and conversations: you must study a new book, a book that hath but two leaves; the first leaf containeth the manner of attaining unto perfect humility in the birth of the Son of God; the other leaf contains the obedience which till his death he ever practised. I tell you, that those who shall read this book advisedly and as they ought, I dare be bold to promise them on God's behalf life eternal, because in this book is comprehended the beginning and end of perfection. He that is humble is neither curious nor rebellious, but is apt for commands and full of obedience; and the obedient cannot die but live eternally: by obedience I understand such a kind of subjection that shall no way be disagreeable unto God or his Church, or the salvation of souls; for if I should say otherwise I should lie. And I say (turning himself to the Assembly) speaking unto you in general, not in particular, that our Lord had twelve Disciples, of whom one was stark nought: The jews were formerly the true children of God, but now they are a reprobate Nation: so I say, if you see a wicked priest, you are not presently to ground from hence that all the rest are like unto him: if you see a wicked Friar or religious person, you are not by and by to conjecture that their religion is nought; But here is the great misery of worldly men, who when they see a wicked Priest, are presently ready to say, this is the conversation of them all: I say unto them that herein they do belly them, and they are not to speak after this manner; for the wicked cannot prejudice or disparaged the good, and those that thus despise Priests do it to this end that they may have freer scope to live in liberty and licentiousness. The book of humility is hard to be understood by a man that is not very intelligent, but when he once shall know the interpretation of the same, he will find all manner of virtues contained therein: for she is a Queen that bringeth with her many Princesses and Ladies in her train: and as in a chain one ring followeth and dependeth upon another; so doth humility upon obedience: the groundwork of true perfection is humility, and the end is obedience. Great God for this cause wast thou borne, for this cause didst thou die; thou wert borne in a manger, and died'st naked upon the Cross, and hast endured death itself, yea a most cruel and ignominious death.  

y Against single cumbates.  Cursed be those that shall fight in single combat, for hereby they transgress the Commandment of God, and of their King, and do contemn the Excommunication of the Church. Many children are so il-aduised, that they believe neither father nor mother, and do well deserve the miseries which do afterward overtake them; Absalon may be a true witness of the same.  
In the world all things go by friendship and partiality, but it is not so with God; the Monarch and the beggar; the fair and the foul; the lame and the perfect are all alike, if they be in grace alike. You of the laity keep the Commandments of God and his Church, and you shall be saved: Heaven was not made merely and solely for religious persons: be you only careful to love God, and to serve and obey him. Such and so admiral is the power of God, that he stinteth not himself to the praises of Angels or of his creatures, but goeth further, and commandeth the Devil himself, (by compulsion and not out of love) to glorify him and to put his good pleasure in execution. Though all Angels, all men, and all Hell should incessantly enlarge and extend their speeches to relate at full the glory and perfections of God, yet could they never attain unto the same; it is an abysm whose bottom is inscrutable, and cannot be dived into by the greatest Seraphins, or the Mother of God herself, God is only he who can comprehend it. Many curious persons conceive their judgements so able that they can comprise within the same all God's power, all his sapience and goodness, and all his other perfections. Ha! how short cometh their understanding of these mysteries; they must humble themselves if they will go to Paradise, you cannot go any other way; believe me, this is the path that leadeth to Heaven. 
z See the Answer unto the fifth Objection to the doubts after the Epist. to the Reader  The same day Verrine bid Father Francis Billet to take the Stole, and the book of Exorcisms, and willed him from God, & in the virtue of them to command him to dictate this ensuing letter directed unto a Priest of the Christian doctrine that was tempted to doubt of his vocation: the Exorcisms being performed accordingly, he began to dictate in form as followeth.  
Dearest and well-beloved brother, I here advertise you that we assuredly know for a truth, that whatsoever your Reverence hath conceived against your vocation is nothing else but a mere suggestion of the Devil, who is an utter enemy to God and all obedience. He endeavoureth to infuse into you rebellion against God and your Superior, and would have you to believe that your judgement is able to comprehend all the secrets of God. But I assure you it would require and take up all our time if we should endeavour to learn and inquire into the secrets of God. For his secrets and judgements are so abstruse that none of themselves can be certain of the manner of them. Many there are that have a conceit they know the will of God, and that their understanding is very perfitly illuminated: but for the most part they are beguiled. For we see by daily experience, that they may be deceived, and no question are deceived, since every day there are new wonders full of rare and admirable strangeness, discovered in this our God. And perceiving a burden and pressure upon my soul, if I should be wanting unto you in this office, I have sent this letter unto you to wish you instantly to dispatch yourself hither for S. Baume with as much speed as possibly you may. If you come before Christmas, you shall understand, as I conceive, divers passages so excellent in themselves and so advantageous unto you, that you would not for the world but be made familiar with them, for they are so full of novelty and strangeness, that no man alive did ever see the like. Know that Louyse Capean whom you have formerly been acquainted withal, one of the unworthiest and meanest Sisters of the company of S. Ursula that are at Aix, is bewitched and possessed by three Devils that are within her body. It was a Charm that gave way to this possession of Devils, which did befall her by the permission of God, and out of a zeal she had to suffer Hell itself, and all the pains thereof (so that she might not be separated thereby from her God) for his glory and the salvation of souls. And being settled for many years in this resolution, and coming often times to blessed Communion, she prayed still unto God that he would take compassion upon the souls of her neighbours, and this she demanded with such ardency of desire, that it is almost impossible for any to attain unto the like. And being moved by him that internally spoke unto her and said: Whether, if it were expedient, to hazard thy body and to expose it even unto death for the salvation of thy neighbours, wouldst thou willingly undertake the same? she accepted of it many times, saying, that she was ready to endure all, and that it was fit to prefer the soul of our neighbour before our body or our own life. Thus God out of his great goodness hath made choice of her for a work which neither you nor I ever dreamt of, nor should ever have believed, if we had not seen the experience of the same: and those who have not had the opportunity to behold it, may perchance hereafter at the least have means to read this wonder. For every one laboureth with all diligence that may be to make such unheard of events, and so strange a Miracle to appear unto the world. And I do assure you, if you did but understand it aright, you would leave meat and drink, nay your very studies to have knowledge of that, which every day offereth itself unto our considerations. For Father Michaelis being inspired from God, counseled Father Romillon to bring Magdalene from Palud, and to search out all other that were bewitched and bring them to S. Baume, that they might there make their vows. Being there, Louyse Capeau came from Aix herself alone, accompanied with none of the rest that were possessed, where she found Magdalene already arrived. Touching Louyse, she would by no means at the first hear tell of Exorcisms, saying that she was not possessed, and that all might arise from natural causes, or by the sleights and power of the Devils that were in the body of Magdalene. She was at Aix when they 
a It was discovered by certain strange and unusual gestures.  discovered themselves, and it was done in the time of Confession● (than was Magdalene at S. Maximin) and although her Confessors did clearly demonstrate unto her, that this strain and fancy of hers against possession, could no way suit with probability, yet was she so swollen with pride arrogancy and rebellion, that she would not submit her judgement unto her Superior, who commanded diverse to make inquiry of this matter at S. Baume. And the Devil within her said, I will not obey him: so that when it was offered unto her consideration, how that she was no win the presence of God himself (for it was within the Church of S. Ursula) and when he that confessed her at the time the Devils began to be discovered, did reprove her, and say, 
b They did at first impure all unto Louyse, but after the discovery was made, it was judged that the Devils within her, made her speak in that manner.  How darest thou to speak thus before thy Superior? She answered, that she would subject herself to the command, neither of Governor, nor Governess, neither would she regard or think of them: that she thought herself more knowing, how to conduct herself in her own behaviours and deportments, than they could be: that she would rely upon her own judgement; and that Superiors did many times command things very unfit to be put in execution. All this while did not she understand, that this was a stratagem of the Devils, to give hindrance and stop unto the work which is now so well begun. And although the Devil would have shifted this off by sundry slights and collusions, yet in the end either by force or out of love she was contented to be obedient; although she still was stiff in her opinion, that she would not suffer herself to be exorcised. But God changed her intendment, and disposed her hart to embrace the good pleasure of God and of her Superior, and to renounce and disclaim her own: so that she came to S. Baume, and there suffered herself to be exorcised. Whereupon one of the Devils named Verrine began to speak and to tell his name, and after many adjurations where withal he was chained and bound up, he revealed the names of his companions; and upon the continuance of the Exorcisms, he said and swore (taking a solemn oath with all the properties and particulars there unto belonging) upon the blessed Sacrament, saying these words. I swear by the living God, that all which I have spoken is true. And further, I swear according to the meaning of God and his Church, that the Devil and all Hell have made a combination and solemn agreement to ruinate the company of the Christian doctrine, and the company of S. Ursula, because there is a dependence of one upon another, and by abolishing the one, the other will of itself fall to decay. Many other things he spoke at this Exorcism, and bade us not from Romillon but from God to send and search after all 
c Some Priests of the doctrine were tempted to forsake their vocation, because of these possessions, and grew factious at the last against their very Superior.  those that were tempted, and particularly one who is very high and haughty, and is too full of conceit of his judgement and of self-will, and to warn him, if he be wise to submit himself to the will of God, and to his obedience, that is, to return to his calling, and that he come hither to plead for himself, For here is (said he) an Advocate, that is so skilful in matters of pleading, that he will quickly ease and disburden him of all care and scruple, and of all those doubts which did stagger him in his apprehending of the pleasure of God: for having sought the same with an obscure and dim lantern, it was not to be wondered at, if he were not able to find it.  
But God seeing him thus benighted, did send unto him a bright and clear burning flame, so that he can now no longer shift things off with excuses; if he be wise let him come, that it may be discerned what belongeth unto the light and what unto darkness; what to lies and what unto truth, and what difference there is between his judgement, and the judgement of God. Come therefore hither with all promptitude and readiness, and foreslow not your time, to be informed in a point that toucheth you so nearly, and call to mind how earnestly you have besought God for this very particular: and these prayers of yours God hath heard, so that you need not fear to be forsaken; as they have been a sweet sacrifice unto him, so shall they prove very profitable unto you, if you will but humble yourself to his good pleasure. Remember what God hath spoken, that he will give grace to the humble, and resist the proud of heart. You are unworthy to know his pleasure, neither shall you ever understand the same, if you do not bow under obedience, and humble yourself towards him. You may turn over as many books as you will; this is a new book and very lately composed, and not yet published to the world: within this book there are not above two words; and yet here is comprised the Epitome and abridgement of all perfection: this is our Philosophy and Divinity, which we are so seriously to study.  
Call also to your remembrance, that they who will not read this book, are very unworthy to ascend unto so great and sublime perfections. Come therefore, and trifle not with any studied or prepared delays, for God expecteth you, that he may bestow upon you that which with such ardency you have besought at his hands, that is, to open your understanding, that you may be made acquainted with his will. Remember what he saith, Ask and you shall have, seek and you shall find, knock and it shall be opened unto you. Call to mind, how often you have knocked at the gate of this King, and how he who had the key of this gate, to wit, Peter, hath said, yea, and interceded for you as for the Cananite, saying, Lord, give to this poor blind man that which he demandeth (who would have thought then that thou wouldst have proved so dark in the knowledge of Gods will?) But God grew angry at these intercessions and said, I do not use to cast away my graces upon a proud man. If thou say, that thou art not proud, then think thyself to be deprived of light, and that he who conceiteth himself to be humble, doth notwithstanding appear in full pride before God. But if thou say that thou art proud, I also will confess the same, and there is no hurt done, if proud men be taught and lessoned to be humble. If thou tell me thou art humble, I must be bold to say that it suiteth not with truth: for he that is humble indeed taketh no notice of his own understanding or will, but suffereth himself to be guided as a blindman by him that leads him, and verily believeth that the other fee better than he: and if thou be blind, then can it not be hurtful, that he who of himself is deprived of light, should go and seek it of him who hath the same. And I do assure thee thou shalt plentifully find it, if thou obey the will of thy Superior, and acknowledge thyself to be subject unto him: that is to say, to the Reverend Father Romillon. Louyse prayeth you for the love of God to beg of God five things for her which she hath long desired, and that you would also lay hold upon them for yourself, that is, an upright intention, a pure affection, integrity of conscience, simplicity and humility, together with obedience and resignation of yourself in all things that may concern the glory of God, for the salvation of souls, and for our good in particular.  
She further entreateth, that you would be pleased to pardon her, if she hath been too presumptuous to take on her to teach you; for it is not her intention so to do, but the urgent necessity of the matter is such, that she hath been hold to make thus much familiar unto you, which she prayeth you to take in good part. She should be very sorry, notwithstanding any pride that may be in her, but to take all your counsels and admonitions with due respect, and to humble herself to him whom she knoweth to be invested with so great dignity as is the calling of Priests: for she desireth nothing more than to honour them as Gods on earth, and as befitteth so high a dignity. Your most humble, affectionate and obedient servant to do whatsoever you shall be pleased to command, Francis Billet the most unworthy Priest of the Congregation of the Christian Doctrine, being a witness of what is above mentioned.   

The Acts of the 19 of December. 1610.  
THis day at the elevation of the blessed Sacrament, Verrine began to speak aloud when he saw them take the was candles which they use to light at the elevation of the Sacrament.  
This light which you here see, represents the faith which you ought to have, of Gods being in the blessed Sacrament with his Divinity, Humanity, and Blood: yea, I say further, he is also within the Chalice. What seekest thou further? I confess it, it is a truth, is it not sufficient that I have confessed these to be present in the blessed Host? And so fell down and worshipped him.  
Speaking of God, he said, yes I adore thee, Adoramus te Christ. And when they came to these words, Redemisti, etc. he cried out, You, you, not me, for he is not my Redeemer, but a severe and terrible judge. Then he made an exclamation, and said, O great miracle! although in saying thus, what novelty do I speak? for it is no new thing that the Son of God should yield obedience unto a 
d When it is said, that God obeyed the voice of josua, the meaning is, that he granted him that which was desired of him, that is, he stayed the course of the Sun.  Priest.  

e It is not strange that Almighty God should begin a new creation, or raise the dead: but the strangeness is, that a Devil should to his rheum discover his own associates in relating truly the fact as is in this History.  Ha God it is no great wonder for thee to raise the dead, to make the blind to see, or the dumb to speak, with many works of wonder of a parallel nature: but the wonder of wonders is, that the Son of God with four words should be made to descend upon this Altar: although I could tell you another great wonder too, and that is, that the Devil is here forced to deliver the truth. I do averro, that it is more strange that a Devil should thus deliver truth, then to create 1000 worlds, or to raise 1000 from the dead: for it is a matter of ease and course with God, to command those things that give no stop or resistance unto his will. When God created the World, he said but, Fiat: When he raised the dead, he said but the word, and all thing obeyed him: But when he comes to command a Devil, he had need to employ all his power to enforce him to perform his will. For the Devil is so mischeevously bend, that he 
f The example of Satan communing with God is set down in the 1. chap. of job.  resisteth as much as he is able, and is ever disputing with God, propounding divers reasons unto him, saying, they have preachers, and they have store of books, let them give credit unto them.  
He further said: God is like the master of a great shop, he is his crafts-master in all trades, and will give every one of you wherewith all to employ himself. He is so skilful and gallant a Tailor, that he cutteth out garments with much dexterity, and wants nothing but whom he may set on work. He is well experienced to cut out your work, you Ecclesiastical men may do well to employ yourselves under him, because you that are priests ought rather to lead the life of Angels then of men, and are to be entrusted with the counsels and Commandments of God.  
Then he turned himself to the Laity, and said; No no, the Priests have not the world at will as you conceive: they must be humble, chaste, and poor, and must chastise and mortify themselves sundry ways, which is a point full of difficulty unto those that are devoid of charity. Then he spoke to the 
g A discourse unto the Monks and religious persons.  Monks, and said: You that live in Cloisters, have an eye unto your estate, for it is not enough to be mewed up in your walls, and then to live at your ease, no, you must rise at midnight, you must be very studious; you must be humble, you must be modest. You should be a glass unto secular persons, and harmless and unblamable in your conversations: yet do you worldlings think that religious persons do live in idleness and ease. I tell you, that the employment of one hour at men's studies is a greater toil than the travels of a labouring man that sweateth at his work a whole week.  
The good conversation of religious persons is of inestimable use amongst Christians, therefore obey God and his Church, and ten thousand souls will be converted after your example. Say not we are young: if you had a licence or warrant from another world, I might then perchance advise you to delay your amendment: but think of death, and consider how suddenly men are surprised by it. Death is a these, and stealeth upon men when they least look for it. Happy are they that are found to do good, and miserable are they that wallow in their sins when death approacheth: for death will spare neither great nor small.  

h A discourse unto the poor people that were present in that assembly.  Then he spoke unto the Laity, and said: you are to line every one according to his calling. In Paradise there are Kings, and there are poor people: for some of all estates and conditions are saved. Do not mutter and say, we are poor, we have not wherewithal to live: God will have regard unto your poverty, and will save you: but the great ones cannot excuse themselves: you that are poor have reason to rejoice, when you shall consider that God became poor for your sakes.  
God is a Tailor that wanteth nothing but workmen; he is a Physician and a Surgeon that maketh enquiry after those that are infirm or wounded.  
Read well the book of the Crucifix, and you shall there find all variety of knowledge: if thou dost object, I am not able to read this book, I tell thee thou liest, for this book may be read by men and women: yea by people of the most gross and muddy capacity that may be: you may read it in Churches, in your houses, in your beds, and in the fields, and all manner of understanding is treasured up in this book, that may any way concern the salvation of your souls. Look on this book and read it well, for in it you shall find all sorts of virtues: humility, poverty, patience, obedience, and whatsoever else may make full a man's perfection. Rich and poor, and people of all conditions, look in the glass of the Cross, and behold therein a God so great, so humble, and yet so full of Majesty: you shall there see your God poor, & will you then hate or detest poverty? If pride suggest these haughty thoughts into you, think that your God took man upon him to humble himself to the death of the Crosse. It is a greater miracle to see God dwelling in the flesh of man, then to behold the creation of one hundred thousand worlds. The Word equal unto his father hath taken human nature upon him, to suffer and to be put to a cruel death. And you Marry have endured much also which hath been the cause of the salvation of many souls.  
If a King should have a slave, and would redeem him by giving 10000 Crowns for his ransom: this were a great sum and an extraordinary favour; but if he should give a Million of gold, his grace and love would show itself the more by how much the more the sum increased. But this would appear but a slender courtesy, if having but one only son he would give him away to redeem and purchase back this slave unto him: how infinitely would men marvel at the courtesy of such a King? But all this is nothing in comparison of your God who hath but one only Son, yet gave him up for you that are sinners: this son (I say) that is equal to his father in power, in wisdom, and in goodness, that is, the blessed Word.  
O great wonder! that the Son of God should thus suffer for such ungrateful creatures, who make so little profit of the same. If stones were capable of understanding, they would express some action of acknowledgement; and if leaves could be furnished with the same, they would also declare their thankfulness: but you are the most ungrateful of creatures, and do not acknowledge the love and tender care that God hath over you, whose greatness is such, that if you had but the least knowledge or sidelong glance thereof, you would creep with your belly upon the earth, and would esteem yourselves unworthy of that dejection. God is a glass, and blessed is he that taketh Christ jesus, and the mother of God for his glass to look on. It is true, that whilst she lived in the earth she was contemned and held to be a woman of mean condition: but know you not that God's custom is to abase the proud? you that are poor would very feign live in the desert of this world, but you want money to buy drugs or confections of the Apothecaries: this want may easily be endured. Come and understand what may more nearly import you, how you ought to be devout to the blessed mother of God. I tell you those that are devout unto her shall never die in mortal sin. Mary is the sinner's advocate. There is a great indictment between God and the soul, the blessed mother of God makes the report, the Angels and Saints are the Advocates. Mary is the poor sinner's refuge, and thou Magdalene hast obtained remission of thy sins. Let the Cross therefore be your Grammar, your Philosophy, and your S. Thomas. Then he confirmed all this discourse, and divers other matters by an oath as his manner was.  
Then he spoke to 
i An exhortation unto Magdalene.  Magdalene, and said; Well Magdalene, are you satisfied now? Is it not better to obey God then Belzebub? Then Magdalene said aloud, yes, I find a great deal of difference betwixt them. Verrine replied, a minute of the joys of God is more thou the eternity of all hell, and all the delights of the world put together.  

k The manner of magdalen's transformation in soul, and of other persons.  Magdalene, thou must change thyself, thy name shall remain still Magdalene, but touching thy first works, thou shalt be Magdalene no longer. Thou shalt be changed Magdalene, and as it were transformed from what thou art into a new form. You know that those who make cheese when they have failed in making it good, they do unmould it again and make it better: even so God, when he seeth a soul disfigured and defeated of shape by sin, he taketh it unto him, and doth alter and fashion and new frame it, and so makes it pliable unto his will. And as the cheese doth still remain the same cheese, so doth the creature remain still the same creature: but he that hath refashioned the same is Omnipotent, unto whom all things owe subjection, and whom the Devils themselves obey when they are constrained to execute his pleasure. The creature may for a short space resist, but God having waited a long time, and growing now impatient to stay so long without doors, saith these words. No, no, I will enter in, I am master of this house, and am come to fashion this Image a new, whom the Devil hath so deformed. I am the 
l jesus the Painter, Magdalene the picture and Image.  Painter; shall not I mend this picture when it seemeth good unto me? Witness my Passion, when my holy and sacred face was covered over with spittle, but it was to make my countenance shine the brighter: I am content that in this world you should be despised and defaced even by the Devils themselves, for all creatures are my pictures: I am the Painter, and have made them all: but the Devils my mortal enemies do often come by stealth and disfigure these portraitures, and do deface them after such an outrageous manner, that I myself do tremble to behold them. But remembering that they were my handiwork, I take the pencil of holy inspirations with the colours of my graces, and come to this picture and give him the first draft by contrition, and another by confession, and after that by satisfaction. I am content that the linen cloth should still remain the same, that is, the body and the soul of the creature. Now God, who hath all manner of lively colours in his hands, knows well to dispense these colours as seemeth best unto him: giving men the white of Humility, the red of Charity, the orange of Patience, the green and yellow of Hope, that he may one day take comfort in thishis portraying: and that this excellent piece may come and give him thanks in that he hath framed him and fashioned him anew, when the Devil in his malice had razed and disfigured him. Thus doth God by the soul of Magdalene: she was a portraiture that God himself had made, but Belzebub, Lucifer, and all Hell did bandy themselves and were resolved to deface it: not once or twice, but I dare say a thousand times. God being impatient to see them so maliciously bend, was desirous to convert her, gave her to understand, that he had a long time with patience waited for her, threatened her with great authority, with words so strong, with such violent strokes as it were with hammers, that she was constrained to open the gate to him who saith; Open unto me and I will enter in, and dwell with thee, it is long since that I have been here at thy gate Magdalene, suffer me to enter in and give me thy keys.  
The 
m magdalen's Act of humiliation.  same morning, after the Exorcisms were finished, Magdalene performed three acts of humility: at the first she craved pardon of the whole Assembly: at the second she desired to be forgiven by all those that were absent, confessing that she was not worthy so much as of Hell, and entreating, that they would set their feet and tread upon her. Hereupon Verrine said, that this was more pleasing to God, than a whole years repentance. At the third, she said to the Assembly, that she would lie along at the entry of the Church, desiring all that were present to tread upon her, as the most wretched creature of the world, which was accordingly performed: then 
n That it should be performed in this humble manner, for all those that passed by did tread upon her that was possessed. He speaketh only of those that were actually possessed.  Verrine said, that such an act of humiliation was never before performed by any that ever was possessed, and that Belzebub would rather choose to be tortured in Hell a thousand years then to have endured such an affront and infamy in the body of Magdalene.  

o Disputation between an Heretic and Verrine.  The same day about two a clock in the afternoon there came thither in the company of certain Gentlemen, a Huguenot that would needs dispute with the Devil. When suddenly the Devil Verrine began to say, She whom thou seest here is the daughter of an Heretic, she is of S. Rhemy, her father and mother died Huguenots, and Monsieur de Beaucamp is her kinsman, who would have dissuaded her from dedicating herself to the service of God; but now by his permission she is bewitched and possessed, having three devils in her body. Do not thou conceive that thou art now to enter into the lists of disputation with a woman; no, thou shalt not direct thy speech to her, it is I that will grapple with thee. Come near, and ask what thou wilt. To this he answered I ask nothing. Then said the Devil, you are quickly satisfied; it seems you are very rich, that you have need to ask nothing. And bid the Gentleman propound what he had thought to have said; What is it (said he) that you would be resolved of? To this the Gentleman said, How prove you that the Church was the true Church? The Devil answered, There is one God and one Church. The Huguenot replied upon this, I believe the Church. Verrine said, Dost thou believe the true Church which is the Church of Rome, I know thou dost not believe it?  
He answered, let us leave that point, I affirm that I am in the true Church. Verrine replied that it was not true. Then did the other bid him to show some reason, whereby it might be declared whither the Saints may pray for us or no. Verrine said, Who so denieth the Prayers and Intercessions of Saints, denies an Article of his Creed, which doth confess the communion of Saints.  
Then replied the other, I am not satisfied with this give me a better reason. To which Verrine answered, Do not you yourselves pray sometimes one for another? You know full well, that you pray for your Kings and Princes, and do you conceit, that there is less charity in Paradise? I say no: for standing before the presence of God, and God being Charity itself, it falls not within the compass of doubt, that Saints pray for us. But the other said, that for all this he was not yet satisfied.  
Then Verrine told him, Thou art proud, yea and curious in thy nature, thou deservest not to have fruition of the light, for thou dost not endeavour to search forth the same. Then they fell upon the point of the blessed Sacrament, and the Huguenot said, that it was necessary to believe that his divinity only was there, and not his humanity. Verrine answered that he was really and truly there, both in Divinity and Humanity, and alleged diverse reasons for the same, saying, that who so denieth that, denieth the first Article of his Creed, Thou dost acknowledge (said he to the Huguenot) in thy Creed, that God is Omnipotent, and yet dost now cross that, and deniest here his Omnipotency: for if he be Omnipotent, then is he of powerfulness to perform the same; which he also doth for his body and divinity are in the blessed Sacrament, whereunto he added, that God's word joined with his power could not but take effect, and that when God had affirmed a thing, it was impossible for him to lie.  
Then said the other, And I affirm that we receive him not but by Faith. Verrine answered, This (by Faith) will lead you all to Hell, if you be not humbled, and give way, unto the truth. The other said, And how is the body here, when it is said, that he sitteth at the right hand of God? Verrine replied. It is true, he 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 blood, it is not said, this is by faith, but it is said, This is my body: as often as you do this, you shall do it in remembrance of my Passion. Then Verrine added. You deceive yourselves, in that you think that the body of our Lord doth fill or take up 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 do further say, that he being more perfect than all, hath therefore a body so blessed above all other, that he occupieth no place, but is covered and shrouded in a little 
o He meaneth the visible accidents, and speaks according to the phrase in Scripture.  bit of bread only.  

* Disputation between Leu●athan and Verrine.  Then there began a disputation between Leviathan and Verrine in the presence of the said Huguenot and of sundry Catholics, one of the Devils speaking an● sustaining the cause of God (which is Verrine) and the other, to wit, Leviathan (who is the master of all Heretics) the cause of Lucifer, and speaking interchangeably, they reasoned to this purpose.  
What? (said Verrine) is not God Omnipotent? May not he exact this service from the Devil, to enforce him to do his will, when it shall be best pleasing unto him?  

p Leviathan did contradict him, for he is the father of lies, & did lie in whatsoever he here uttered.  Leviathan taking the Huguenots part, replied. My friend, do not believe him, we are all the fathers of lies. Ha! you shall show yourself very weak to give credit to his words; believe me you are in good way, believe me, and hold on your course. Verrine answered, thou liest, and art not able to prove it. Leviathan said, I will swear solemnly that he is in a good way. Verrine replied, thou art an accursed spirit, and wilt take a false oath against God and his Church. Leviathan said unto him, No, I say, I will take mine oath according to the meaning of God and his Church. Verrine answered, Thou canst not do it, unless thou have some sinister and reserved intention. Leviathan said, leave this talk, you need not search so deeply into the bottom of this. I only bid thee, answer to what thou oughtest.  
Verrine said, I am here on God's behalf. It is true (said Leviathan) and I am here, on the behalf of Lucifer. Then Verrine said, that is the very reason that thou art not able to say what I say, but only tellest lies, thou art in the body of Magdalene, that thou mayst destroy souls, but I am here to save them. That is true, Leviathan. Then said Verrine, wilt thou take an oath, as I will, affirming that there is but one God, one Baptism, and one Church? I am here to take part with God. Leviathan turning himself towards the Huguenot, said, Be resolute my friend, be resolute, thy Church is the true Church, thou mayst safely follow these paths.  
Then Verrine told him that he lied, and that it was the Church of Darkness, wherein no truth was to be found: and because they took not the help of a candle to direct them to the habitation of truth, but stumbled along with a dim and darksome Lantern, what wonder was it if they miscarried from their way, and could not attain unto it. Leviathan said, No, this is the true Church, which is beawtified with the fair appellation of the reformed Church. Verrine replied, I tell thee it is the Gulf of Hell, because the curious tread dangerously on the brim of that Gulf, and are ever labouring and digging near the brink thereof, and not being able to find that which they search after, they do at length tumble in: and when the head falleth into this pit first, the rest of the members of that body do easily follow after: witness Beza, Calvin and Luther, who alleged and said, that they were Priests and Religious persons, yet did they despise all Religion, and all Ecclesiastical Discipline. And although darkness issued from thence where light should have 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 Priests, and ill-disposed Religious persons. For prooofe whereof he alleged, that in the company of our Lord himself, there was a judas: yet who would be so foolish to conclude that the rest must be as wicked as he. Then said the Huguenot, 
q He speaketh of the whole sect of them.  how prove you that God hath commanded us to pray to Saints? Verrine answered him, it is an Article of your Creed; if you be wiser than God, why go you not and pluck him from his Throne? To this he said, I am not yet satisfied in this point, but tell me, how prove you there is a Purgatory? Verrine replied, yes. I will prove it easily unto you: I affirm that God hath said, that no defiled thing shall enter into the kingdom of Heaven. To this the other answered, that he was not content with his replications, because the Devil is the father of lies. Verrine said it is true, we are the fathers of lies when we have free and uncontrolled scope to speak from ourselves; but being constrained by God, we have a necessity imposed upon us to deliver the truth. What? thinkest thou that thou disputest with the woman here? Thou art too arrogant; thou deservest not to have thy understanding enlightened: thou art too curious, and what thou hast here heard will not be available unto thee. The Huguenot replied, hold thy peace, thou art not able to answer, and art indeed but a block head. Verrine answered, it is not words will bring men to Heaven, there must be an addition of some thing else: faith & good works are to be thought upon by those that will go to Paradise. Here upon Leviathan said, turning himself towards the Huguenot: my friend believe me, stand stoutly to it, I will accompany thee if it seem good unto thee.  

r Thinking that he had all this while spoken unto her that was possessed a Maiden of some 19 years.  Then the Huguenot said, with all my heart, shake hands, & let us go if thou wilt. To this Verrine said (directing his speech to the Huguenot) Soft and fair, soft & fair, the Devil hath no power on her body, although he use her tongue as his instrument to express himself. But you Sir, where do you conceive you are, in some wood or at some May-game? and taking him up very sharply he said, the Devil take all those who never go to Church, but to commit a thousand sins and impieties. The other said unto him, is there no shame in thee, that speakest thus before thy God: thou art worse than a Devil to pronounce these words. O accursed wretch, said Verrine, thou dost not deserve the least glimpse of light: for when thou spakest this, thou didst conceive thou hadst spoken unto a creature not unto the Devil: thou miserable loathed, and abominable caitiff: thou art worse than the Devil: yea, thou hast inwardly resolved to commit some notorious sin: get thee gone thou wretch, get thee gone. Darest thou to be so hardy, as within a Church where the blessed Sacrament remaineth to conceive that which thou hast conceived: thou deservest death, thou obstinate fellow. Then 
s He went away much discountenanced and ashamed.  the Huguenot departed, & Verrine said unto the Catholics that were present. What? did you see how this wretch shrunk away, learn you by his example, and do not do as you have been accustomed, kneeling only upon one knee when you came to hear Mass. No, no, you should not misdemean yourselves thus, but should behave yourselves as malefactors before your judge.  
In 
t The Devil might represent unto her imagination both the one and the other at one time. The very same happened unto the woman of Laon that was possessed.  the evening, Magdalene only was exorcised, and during the time of Exorcism there was represented unto her a vision full of horror and amazement, for she saw two Devils in the semblance of Serpents, each of whom held a soul in their mouth that seemed unto her more deformed than Hell itself: and the fright of this spectacle did endure long after the Exorcism, and had not quite left her when she made relation of the same.  
The same day father Francis Billet wrote unto the Priests of the doctrine in this manner.  

u He doth invite them to come thither, to shake off that tentation which they had, to relinquish their Company and Order, as receiving much scandal from the same.  Dearest and best beloved brethren, I beseech you in the name of Almighty God, that you would be pleased to come hither as soon as possibly you can: yea if you could to depart upon the very day or the day after at farthest, that this messenger shall arrive unto you, and to come hither; where you shall understand of divers passages and occurrences so strange, so unheard of, and so useful, that he who is not present to see and to be made acquainted with the same will hardly believe it. For they are things of that high nature, that who so understandeth not the bottom and foundation of it, will hardly humble his judgement unto the truth thereof. But come, because this matter toucheth the glory of God, and of his Church, the conversion of souls, and the honour and advancement of your vocation. Come then, and do not wonder if, I do so often inculcate this word (come) unto you, for I do assure you that it is a matter of importance. Letters speak but once, & therefore I had reason to make frequent repetition of this word. Come then with all the speed you may. I should conceive myself guilty of a great offence if I had not disburdened and cleared my conscience by writing this letter unto you. You may object unto me, that I am too easy of belief, but come and you shall see, that I am not alone of this opinion: If I am deceived, there are others in the same case, whose judgements I must believe to be more able and more piercing than mine own. I do assure you, that if you had seen and observed these things, you would receive great contentment thereby, and would rest very well satisfied. For God hath permitted, that a sister of the Company of S. Ursula, most unworthy though she be, to be bewitched, having three Devils in her body. Her name is Louyse Capeau, who having from her youth begged of God to set her in some course of life wherein she might remain to his greater glory for the salvation of her soul, and the profit & good of her neighbour: and being entered into that vocation wherein now she standeth, in the first year of her noviciatship God began to instill into her, strong and vehement desires to endure, for her neighbours, all temporal pain whatsoever: yea to undergo the torments of Hell itself, if it might be done without her separation from God; and having persisted till this time in her request, especially when she was to receive the blessed Sacrament, at length she had her desire, and did accept with great patience all the said pains and torments ever saying these words: Lord I think myself unworthy to suffer any thing for the love of you. She made all these requests without ask any man's advice, because she ever conceived, that it was no way within the compass of sin, so that when she found herself possessed, she was much abashed thereat, and wondered with herself from whence it might proceed.  
But God, from whom this was not hidden, did save us a great deal of labour, by laying his charge upon one of the Devils that were in her body to answer unto the Exorcisms, and to deliver the truth what the end was, wherefore he remained in her body. And although the Devil after many adjurations which the Exorcists made unto him, seemed obstinate in his silence, and would give no resolution unto any thing that was propounded; yet being commanded on God's behalf, and by the authority which he hath given unto his Church, and by the virtue and powerfulness of Exorcisms, he did in conclusion roar aloud, as though he had been outrageously mad, with such high and affrightful cries, that he was heard a great way off; and so turning to Magdalene of Palud, he said three several times, it is true Magdalene, it is true, it is true, Louyse is possessed for thy sake, and for thee doth she suffer this affliction. O Magdalene, Lovyse is thy pledge, and repeated these words three times: her body shall be afflicted particularly for thy soul, and by a consequent for many others. Then speaking to Louyse he said; consider that thou art an accursed, detestable, wretched and abominable creature, and so repute of thyself before God. I am constrained to lay it close unto thee: endeavour to believe that of thyself which divers would persuade thee to believe. If thou thinkest thou shalt be hurt thereby, thank thyself, I cannot do withal. Dost thou not know what is commonly said? harm watch, harm catch, thereby meaning the torments which she had and was to suffer, saying unto her, that she was not to vex herself, if these afflictions did fall heavy upon her: for, said he, why wouldst thou then ask them? Cursed be the charm by the which God shall receive so many offerings of thanksgiving, and men so many showers of benefits; and repeating three times cursed be that charm, it was not (said he) our intention, no● the purpose of the Magician and the rest that agreed thereunto, that these things should be brought to so unexpected an issue. Our intendment is always sinister and mischievous, to cause all villainies to be set on foot and acted, and to procure judgement to follow on the neck of them: we have been constrained from God to pronounce and declare him innocent, whom we suggested unto Louyse to be the author of her troubles; we have opened and disclosed the name of the Magician by the virtue of Exorcisms, and have cried aloud that he is such an one. Notwithstanding all this declaration of mine, yet will your apprehension come short of these things whose life consisteth rather in their action then in their relation. Afterward, upon the day of the conception of the blessed mother of God towards evening there were divers discourses uttered, full of excellency and use, which he promised should continue till Christmas. He did in particular labour the conversion of Magdalene, and in her the conversion of many others: so that those who heard it twice a day at the time of the two several Exorcisms returned from thence with full satisfaction, the whole assembly being filled with the admiration of it: Whereupon I will ingeminate this word unto you again, come if you be wise, and herein make declaration of your wisdom: for true wisdom is to hearken and be obedient unto the will of God. But you may object, how prove you that this is the will of God? Do but come and these doubts shall be cleared up and dispelled. You know that there is no good but is accompanied with some difficulty, come, come, and be assistant unto our Lord, and suffer yourselves to be a little diseased for his sake who for the love of you did not fear to approach to Mount calvary: do not you then from the duty you should be are unto him, be dishartened to undergo i● is trouble: he hath showed you the way, follow your Captain. And since you are his soldiers, it standeth with reason that you should abide in your Carrisons (I mean your vocation.) Come and be not fearful to combat with his enemies, for now occasion doth present itself, the enemy is discovered, and you are to fight no longer in corners: and God having regard unto their patience that have suffered so much for his sake, will in a full measure recompense the same. The Devil had sworn very solemnly, that all Hell had a resolution to abolish and root out the Christian doctrine and the Company of S. Ursula, to their utter ruin and perdition; if their power bade been of sufficiency to compass the same, God himself permitting this for his glory, as he did tolerate the like practice upon job. And to assure us the better hereof, he hath suffered the Devil to reveal it, who hath been enforced to affirm that God would do now as he did by job, work good out of these temptations, which the Devil projected for evil purposes. God is very cunning to draw good out of evil, and is like a skilful Surgeon who when he observeth a man to abound with more blood than is expedient for his health, he lanceth him, and draweth that unnecessary superflux of blood from him, not thereby to kill him, but as the Surgeon taketh some blood from him that is sick, the better to prepare him to be cured, and this is done to preserve him from many inconveniences and dangerous maladies which otherwise would grow upon him: so doth God demean himself towards us having permitted that we all, without exempting any one should be tossed in this tempest. For the Devil himself did affirm, that he had left none of us unattempted, but said aloud, Francis, be not angry, thou hast had thy share in these temptations as well as others: and so hast thou james (speaking to Father Rets.) It is true Romillon, it is true, all thy people have been tempted, but be of good cheer Romillon, for thou shalt regain them all. Peter Barmond hath been tempted likewise but you will recover him, and most unhappy shall he be if he do resist it. And he charged us to send for him: whereupon there was a letter written which also did concern the Fathers of Aix, and was delivered by Father Rets.  
We do already see a good and happy beginning in Magdalene of Palud who is now much strengthened, and exceedingly altered in her inward man. Belzebub and all the Devils in magdalen's body are forced to obey God; and Verrine doth so taunt and brave them on God's behalf, that we all remained greatly astonished. He would not stick to say, cursed art thou Belzebub, and you Balberith, Leviathan, Asmodee, Astaroth, and Carreau: yea he out-dared Lucifer himself, telling him that it was fit Almighty God should be obeyed, and not Lucifer or Hell, or the rest of the Devils. He would oftentimes cry aloud, Belzebub thou art my master, and I am a vassal of thine when I am employed from Lucifer, but now I have my abode here by the appointment of God: hence it is that I speak so arrogantly before my Prince, and do brave all Hell, saying to Belzebub, Belzebub I charge thee in the name of Almighty God that thou lie all along upon the ground; and so treading upon him, Verrine uttered these words full of arrogancy and pride: where are thy Princes now Belzebub? and you that are there abiding, what is become of you now (speaking to the Devils) you are all of you Princes, at the least five of you: if you have any command or authority, I charge you answer me, I give you leave to call Lucifer to your aid, now he hath an excellent occasion to show himself. How now Belzebub, wilt thou suffer thy slave to tread thus disdainfully upon thee? Then crying to all the assembly he said: These are my Princes, but now I do not acknowledge them to be so, but I do this by compulsion not by love, by constraint, not by grace. Belzebub answered him not a word, but stood full of shame and confusion, and was able to resist no longer. Verrine then began to speak aloud to those that were there present (for there was much people there) come all of you, come, come, I say and fear not to triumph over God's enemies and yours. Then the Company came and trod upon him, Belzebub not daring to reply against it, or to mutter one word, but remaining exceedingly dismayed. Many other discourses were delivered by him, the relation of which would take up too much time; come you if you please, and you shall be more particularly acquainted with him. Your most humble and most affectionate servant Francis Billet Priest of the Christian doctrine, hath written this letter. Then he signed it, as did also Franciscus Domptius, and a good distance below it was written. I Magdalene of Demandoul do testify and confirm that all which is written in this letter is true, especially that which mentioneth my repose of conscience. I find myself much changed, blessed be God and his sacred mother; for I assure you she hath much assisted me. Pray unto God that he will give me perseverance, and his grace, that I may be a thankful acknowledger of his manifold blessings which in such plenty he hath heaped upon me.   

The Acts of the 20. of December.  
THis day Louyse and Magdalene were exorcised, and in the middle of the Exorcisms, 
x The conference between Verrine and Leviathan.  Leviathan entered into the lists of discourse, and said unto Verrine. O Verrine now thou hast nothing to say: then Verrine replied, it is not for thy sake I speak, I now belong unto a greater master than thyself, and him am I to obey.  
Leviathan said, hold thy peace thou art a proud spirit. To this Verrine replied, it is true, we are all the children of pride. But is it not true, have not I humbled thee? No said Leviathan, thou hast not been any cause thereof; I tell thee it was the creature whom thou hast humbled. Verrine said, thou liest, it was not that creature; whatsoever hath been done, hath been done for thy confusion and her conversion. Wretched caitiff as thou art, I am here an Ambassador from the living God, and thou an agent from Lucifer; darest thou deny this said Verrine to Leviathan.  
Not I, said Leviathan: then Verrine said, I am an Ambassador from God, who hath sent me hither to put his will and not mine own ends in execution. To this Leviathan replied, are there not other Ambassadors? There are Angels, and there are Preachers, is it not so? It is true said Verrine, but thou art not ignorant that when a King would employ an Ambassador, he hath choice of Princes, great Lords, and Gentlemen; yet if his pleasure be to send some Lackey; why, he is a King, and may command and do what seemeth good unto him; for he may use small things to effect matters of great weight and importance.  
Leviathan answered, there is a great difference between them. True (said Verrine) yet if the Kings of the earth be invested with this power, how abundantly more shall the King of glory possess the same. It is true, there are Princes, there are Angels, and great Preachers: yet if his pleasure be to command his meanest slave, who shall hinder him to do it, since he is Omnipotent? yet is he not a whit the less King, or the less great, this doth not diminish or bring an ebb upon his glory: nay it is so different from that, that it is a touch of his greatness to be able to force our will, for of ourselves we are all wicked, but God is able to transform our rebellious nature into obedience, yea to make thee Leviathan, and thee Lucifer to stoop and double under the yoke of subjection; for he is above you all and can easily force obedience from you. Leviathan said, What? dost thou look to draw men's attention unto thee? thou art but a Devil.  
True (said Verrine) I am but a Devil, but being by God compelled to deliver a truth, I cannot but perform it. Knowest thou not, that he raised Lazarus from the dead, and that his all powerful word in speaking a fiat, framed whatsoever seemed good unto him? Yes, (said Leviathan) but Lazarus did not hinder or resist that miracle that was wrought upon him, but these creatures here do impeach and stop (as much as in them lieth) the execution of God's pleasure. Verrine answered, He is omnipotent, and changeth evil into good, nay, he is of more force to attract and express grace out of sin, than hell is of malice, to draw sin out of grace: for he is king of the whole earth, and when he commandeth whatsoever suiteth with his good pleasure, I see he is obeyed; because he that doth command it, is a King. God were not himself, if he were not more powerful than his creatures, nay I affirm, that then the Devil would be mightier than God, for he can work evil out of good, and cannot God work good out of evil? You see how bold I am. Leviathan said: God doth indeed call 
y Against sinners.  men unto him by many secret inspirations, by the teaching and instructions of learned men, by the threatening of his judgements, and by the Angels themselves, yet for all this they are so hardened in sin, and so gross of heart, that although they see themselves hemmed in on all sides, and cannot avoid to be converted unto their God, yet in their arrogancy and flintiness of heart, they will not stick to say, Lord thou art willing to receive me, but I am not desirous to come unto thee, for I have nought to do with thee. I had rather be a pray unto the devils, and have a full fruition of all sorts of pleasure, then be received of thee, and cashier them.  
It is true, said Verrine, that thou hast spoken. There be sinners of that improvident obstinacy, that they will remain determinately settled for many years together in their wickedness, so that God is incited to a kind of anger, and would be full of impatiency at it, if such passions could take place in God.  
But I affirm, that they cannot reside in God, for they would argue an imperfection in him: but if God were capable of impatiency, or if he could be grieved, I say, he would weep when he beholdeth those obstinate souls. But God is not subject unto grief: for they who affirm that the sins of men do strike a sadness into the holy Ghost, are not to be understood as if the holy Ghost were indeed grieved, it is a sin to think so, but that he doth dislike and abhor these abominations; yet being an excellent painter, he is able, when he pleaseth, to correct any deformity in this his portraiture. Thou knowest Leviathan that this is true, and that I am here by the appointment of God, but am tied and bound from revealing of sins. Leviathan said, Thou liest, for thou hast divulged them, and art now convicted of a manifest untruth. It is true, (said Verrine) but this is done for the good of these sinners, neither could the miracle be manifested, if the sins were not divulged. Then turning himself to Saint Magdalene, he said these words: It is true Magdalene, thou wert a sinner, neither doth it redound unto the dishonour of God, or lay any disreputation upon thee that thou wert so, nor is there any diminution of thy happiness because thou didst formerly offend. That is true, said Leviathan, but there is a great difference between this and that Magdalen: she needed no Devils to convert her, but was reclaimed by her own care and industry, and therefore it is not probable that God hath sent thee into this body for the conversion of these two souls, since there be many other means to bring this to pass without thy help who art the father of lies, and whom no man will scarce believe. Hold thy peace (said Verrine) accursed spirit as thou art, and give me audience. It is true, I am in this body, God having suited and fitted his pleasure to the desire of this creature: I am here expressly from Almighty God, for his glory, and particularly for the conversion of these two souls, and miserable shall they be if they be not converted.  
Thou tellest me, that Saint Magdalene was not converted by the Devil, it is true, but we live not now in that time when God came down from heaven, and with his Humanity and Devinitie did labour the conversion of souls: but I say withal, that he is still the same God; and therefore is able to give birth unto those works, whose greatness may equal the former.  
It is a truth (said Leviathan) that God is not in the world as in times past, yet hath he bequeathed unto his Church his Sacraments, Preachers, and many other remedies which were not practised in those days. But none did ever read that God made Devils his instruments to convert souls, since they are the fathers of lies, and stuffed with all kind of malice and falsehood. Who without great difficulty would give credit unto them? there is no man but would be ready to object, that God hath many other means to gain souls unto him, without taking the service and furtherance of the Devils.  
It may be so (said Verrine) but tell me Leviathan, are there not oaths whereby a truth may be averred. Leviathan answered, Knowest thou not that we 
z Of these false oaths, see the acts of the 18. of December.  never stick to take a false oath? I am sure thou knowest it; witness the oath that was lately taken amongst the Capuchins, you know my meaning. To this Verrine said, Either make it appear unto me that there is no oath that may bind and stand in full strength, or else thou art vanquished. For I say, that an oath taken according to the meaning of God and his Church, with all other due ceremonies and circumstances requisite thereunto, doth bind and is in force, and whosoever will deny this, must deny the omnipotency of God, all the authority of the Church, and all the books of Exorcisms.  
To what purpose do men exorcise, and make interrogatories unto devils, if their replies be never consonant unto truth? It were an idleness to be prodigal of so much time, and to waste so many years, if this were so. It were much better that Exorcists should spend their time otherwise, and take upon them some other course of study. To this Leviathan answered, I have affirmed, that all oaths are not true, because of the sinister and perverse meaning and reservations of the Devils. I confess (said Verrine) all are not true, because when the Exorcists are not heedy and well advised of what they go about, we are so mischievous that we reserve some secret and sinister intention, but when we are enforced like galley-slaves by the power of God, I tell thee we must obey his pleasure; and therefore Leviathan thou art confounded. For I myself, not from my own will, but upon constraint from God, have lessoned and warned the Exorcists to apprehend aright all the intentions and ceremonies whatsoever that are requisite in the making up of a true oath.  
Then said Leviathan, How darest thou speak thus in my presence, knowest thou not that I am mightier than thyself. I grant it, (said Verrine) thou art mightier than I to do a mischief, for thou hast more knowledge to do it, thou being of the order of Seraphins, and I only of the order of Thrones. I am one of your slaves, but let me tell you I do not now respect any of you, (meaning the princes that were in the body of Magdalen, every one of whom he braved one after another.) What? (said he) answer you nothing? Are you such gallant doctors, and can you make no reply? Ha, you would answer now if you knew what. Come on, speak, speak.  

a The answer unto this blasphemy is set down in the following discourse.  Leviathan replied, knowest thou not that when sinners are obstinate, they are uncapable of conversion: nay, God himself is not able to win them unto him; witness judas, whom our Lord could not convert. How canst thou then conceive, that a Devil should bring this to pass, when God himself by the practice of all his art and cunning cannot accomplish the same. Verrine said, I have affirmed that God is omnipotent, and may make an alteration in the free will of man, and change it from evil to good. Knowest thou not that God is a cunning Painter, who can fashion and make up a picture when it seemeth good unto him, and is contented, if they do but leave him the table to work upon. It is true (said Leviathan) if the creature do not hinder it; for God hath created man without his aid, but cannot save him unless he cooperate and give assistance unto it. Verrine answered, If the body and soul do remain together, it is all that God desireth, who well knows when to take his pencils to correct and perfect up this table. I affirm further, that if he will he is able to make it more beautiful and more goodly than ever it was before, which he may easily do by laying on colours of more freshness and lustre. Knowest thou not that he is the father of the prodigal child? If the fathers of this world be thus loving towards their children, and do cherish them, and yet do sometimes threaten them, not to hurt them thereby but to make them wiser and better advised: how much more shall he shake the rod of his judgements over them to preserve them from the hands of justice.  
And when the child of God shall acknowledge his fault, then shall he return unto his father, and humble himself before him; for as the prodigal child did demand his patrimony to be given unto him, which when he had gotten from his father into his own hands, he wasted all in riot, and was at length driven to such necessity, and extreme penury, that he was forced to feed with hogs: so fareth it with sinners, God heapeth on them such plenty of his blessings, that they are even glutted with the multitude of them: yet when they have consumed all in the height of prodigality, this gracious father embraceth them, and taketh them unto him, if they will not add wilfulness unto their waist. For if worldly fathers are so loving, shall not God who hath created them, be much more gracious and good than they? I grant (said Leviathan) that there are many prodigal children, but very few propose that first prodigal child for their imitation, that like unto him they may return to God. For when they have trifled and melted away all their goods, and have fashioned themselves to take the impression of all manner of impieties, yet do they remain in their obstinacy, and are still nailed fast to whatsoever savoureth of malice and mischief: and notwithstanding that God calleth upon them by many inspirations, yet are they resolved to reply unto these his holy motions; We will take our fill of all worldly pleasures, whatsoever it cost us. It is true, said Verrine, but yet when God will, he can work good out of evil, for otherwise he could not be Omnipotent. It is no impotency or imperfection that he is not able to sin or lie; it is rather an argument of his Omnipotency, and of his transcendent perfection. We are both of us sergeant, and do both execute our commission, though after a different manner: for thou dost here fulfil the will of Lucifer, but I do accomplish the good pleasure of the Almighty. Thou mayest think that I do brave thee; I tell thee still that we are sergeant sent, as it were, from two several parties, and do the will of them that sent us: and although we do not both execute the same command, yet are we still sergeant. So if two preach, and both think they deliver truth: as for example, a Preacher of the Church, and a Minister, although the action of preaching be common unto them both, yet doth it not proceed from the same spirit, because the Preacher of the Church uttereth the truth, but the Minister hath his understanding perverted by errors, and doth interpret diverse passages of the Scripture according to the giddiness of his privatfancy, and is so selfconceited (for they have all of them a touch of curiosity) that he doth imagine he is able to bound in the Omnipotency of the Father, the wisdom of the Son, and the goodness of the holy Ghost within the narrow limmets of his own understanding. But such come far short, and have their brain too much scantled, to comprehend God & his infinite perfections. God is wise, for he is Wisdom itself, & needeth not the advice either of Angels or men, much less of devils. I tell thee Leviathan, that I am but the bare reporter of these things, and to effect this I do thus trouble her that is possessed: for except God did put in use his authority and force which he hath over Devils, he were not God. I am of opinion, that those who will not humble themselves, might do well to assault God, and take his glory from him, and translate Lucifer from hell to seat him in Paradise. It is a gross error to conceive that God is not more able to convert evil into good, than the devil is to change good into evil. I affirm that God is omnipotent, and therefore may do all things, and when he pleaseth to put his power in practice, he can force the Devil as a galley-slave, & as like unto a judge, can make the malefactor to tremble before him, and can compel him to accomplish his will when it seemeth good unto him. They that do not believe this, are accursed, & want the first article of their Creed, which faith, that God is almighty. I submit myself to these things, because God himself obeyed his Executioners when they nailed him to the cross. The Saints, when they were lead to the place of their Martyrdom, obeyed the will of their executioners, and yet thereby they did not intend any glory either to the hangman, or to the Devil, no more than did our Lord, unto whom the virtue of obedience is most pleasing and acceptable: whereof I will now speak.  
I resisted as much as I could, and said unto our Lord, no, I will not deliver this truth: he told me, thou shalt be enforced thereunto. I answered, No, no, they have books enough that do plentifully declare this argument, but he constrained me so that I must now begin with the virtue of obedience. Then Verrine began to say. What say you now to this point, learned Doctor (speaking to Leviathan:) Thou art the Doctor of the 
b The places and offices of devils are distinct.  Heretics, come and deliver your opinion. And thou Belzebub, thou art that proud one, and dost fill men with curiosity, and cocker them up in their arrogancy: And thou Balbarith, thou art he that sayest, He that loveth God, will have him often in his mouth, and by this means makest men to fort wear God: And thou Asmodee, thou art he who dost corrupt youth with thy loose speeches, and lascivious looks: And thou Astaroth, thou art he who assaultest men with idleness, especially you that are Religious persons: and thou Carrean, thou hardnest men's hearts, and thinkest to gain all before thee: knowest thou not that with one poor word, with a Fiat, he can do whatsoever seemeth good unto him? dost thou not know that he is able to raise the dead? I tell thee it is very easy for him to do it; witness the daughter of the chief Ruler of the Synagogue, when he took her by the hand and bade her rise; which signifieth unto us, that a sin committed in thought, and only known unto God and only hurtful unto the soul alone of him that doth commit the same, is easily pardoned.  

c Three sorts of dead men.  There are three sorts of dead men, as there are three sorts of sins: For there is the child of Naym the widow, whom they carried out to be buried: thereby intimating unto us, that there are some who are dead in vain speeches, and they are carried out of the city, that is: they flow from the soul into the mouth, and are there uttered, and the offence thereof commonly tendeth to the scandal of their neighbours. This is represented unto us by that young man, whom our Lord commanded to rise, and gave him to his mother. Whereby he gave signification unto sinners, that when they have offended, they are to be presented unto their mother, which is the Church, as God commanded to be done by the young man, as you well know. There are others that are dead in works, who are, for the most part, those that dwell in their sins, and remain obstinate in them 20. 30. 40. 50. years, represented by Lazarus who had a stone laid over his grave. And the reason why God commandeth to unbind him is, that he might declare how much authority he hath bequeathed unto his Church, and how much Priests ought to be had in honour and estimation; in reproof of those who say they will not confess themselves, objecting, why should I humble myself before a Priest? is he not a man, nay, is he not a sinner as well as I? why then should I declare my sins before a Priest? God is gracious, and will pardon me without confession. Then Verrine began to speak of obedience in this manner. 
d Touching Obedience.  Obedience of all virtues is the most pleasing unto God. Charity is a great virtue, because without it there is no entrance into Paradise. Faith is also a necessary virtue, for without faith it is impossible to please God. Hope also holdeth the same rank, because it is our guide to heaven. Humility also is the groundwork of all virtues. To be brief, all moral virtues are profitable, good and praiseworthy: for I do not affirm that a man may attain unto heaven without Humility, and without Charity and other virtues; but I aver, that he who stands possessed of obedience, is garnished with all other virtues whatsoever. Obedience is the most excellent of all virtues, I mean perfect Obedience, for he that is perfectly obedient, is humble and charitable, he is confident, and persevereth unto the end: nay, I say further, he that is truly obedient cannot die, I mean an eternal death. For some may object unto me, that Isaac was very obedient unto his father Abraham, yet did he finish the course which nature had proportioned for him, and died. I say no, for Saint Paul saith, that those that are blessed from above do not die, but saith they sleep as it is true. Isaac, thou sleepest, and shalt be awakened at the day of judgement. If thou have the integrity of Obedience, there will be no opposition against thee: consider this well you that are Religious persons, and have undertaken the vow of Obedience. Remember that your God was obedient even unto the death, I say unto the death of the Cross: he did not murmur against his Father, and say, Father this Mountain is too steep and uneasy to come unto (meaning Mount calvary) no, he said not so. He did not speak unto his Father that he should so provide that he might suffer death in a Chamber or in a Hall, because this mountain was so loathsome, and so full of displeasing objects that it seemeth a very compound of noisome savours. No, no, with a full desire and free acceptation he embraced death for the love which he bore unto you.  
You that are religious persons learn to obey your Superiors when they impose any thing upon you, and say not my Superior commandeth me things of such uneasy performance, yea, almost so impossible to be done that I know not how to turn me unto them. A religious person will not stick to say: Ha, my Superior commandeth me to declare my fault openly before people: this will edify my neighbour but a little. Let his Superior command him to go to Rome, and he shall say, I know not the way thither: let him enjoin him to fast, and he will say, Ha, my father, I am of so tender a constitution that if this penance be imposed upon me, I shall be sick: how harsh and unpleasing is it to be put to wear shirts of hair. My Superior is so froward that he is not to be endured. If the Superior shall say unto him, thou shalt undertake to murder one of thy brethren, and the other not knowing the intention of his Superior, who speaketh this from his mouth not from his heart, only to prove him, will gainsay him, he is not obedient, and therefore not humble: for obedience is the daughter of humility, and he that is truly humble is always obedient.  
Learn you that are Monks and Friars, and read in this excellent book, that is to say, upon the tree of the Cross: It is your God who hath observed his three vows carefully, and as he ought: the vow of Chastity, for he is purity itself, and surpasseth all the Angels and creatures whatsoever as one that is immaculate and without blemish.  
Touching the vow of Poverty, he hung naked upon the Crosse. He might have been accompanied with his train of Princes (which are the Angels) he might have had garments to cover him, and whatsoever else was needful, yet he despised all, to demonstrate unto you that are Religious, that you ought to surrender your purse and treasure unto him, and suffer your Father to provide for that which is necessary for his children.  
Touching the vow of Obedience, he hath been more obedient than ever any was, I speak this to you Priests and Monks: behold yourselves well in this glass, and read over this book advisedly, it consisteth but of two leaves, and yet containeth all perfection: there are but two words within this Book, Obedience and Humility, yet if a man be rightly informed how to draw out the quintessence of this Book, he shall there find all sorts of virtue that may any way further or yield conducement, to the attaining of so high and sublime a perfection. To what end do you exhaust yourselves with studying, and do so painfully employ yourselves in reading of books? Be but conversant in this book and you shall be able to perform the will of God.  
If a servant obey his Master, how much more ought a child so to do? We that are Devils are as servants or rather slaves, and do nothing but constrainedly and by compulsion: but you that hope for an heritage in Heaven, are bound to love and serve him. I further say, that God hath three sorts of servants: There are that serve him only by constraint, and those are such as only fear Hell, and if that stumbling block were away, they would not care to drench themselves in the puddle and pollution of any sins whatsoever. Others serve like hirelings, as do those whose scope and aim is the attainment of Heaven, saying, God hath promised unto us Paradisus therefore we shall do well to obey him. But there are a third sort more advised, who do not make either Paradise or Hell their scope, but do the will of their father purely out of love, and have not their end mixed with any secondary regard of recompense: they set their confidence in God with their whole heart, and believe his providence in preparing for them whatsoever is necessary: for (say they) if his care descend to birds and beasts, how much more will this his care extend to us? God herein behaveth himself like a Merchant who separat's farthings from sous, crowns from pieces of four, setting every sort a part by itself against the time he shall have employment for them, yet doth he not contemn his other money. So fareth it with God, he taketh Religious persons, and those whom he hath marked forth for his service, and putteth them to his use and employment, that they may perform some service of importance for his glory: yet doth he not despise the laymen, but receiveth them all if they walk in his commandments, as doth the Merchant all the rest of his money. Those that are refractory would have their Superior to be obedient unto them and not they unto him: this is not well. No, they must be obedient beyond others, for know you not that they are tempted by the Devil beyond others? If a great Prince or a great Lord offer to appropriate himself to the service of God, presently do we oppose and affront this his godly designment, we tempt him and say, Sir you leave at ease in your own house, you have thus many Pages, and thus many Gentlemen that wait upon you, besides many grooms and Lackeys: you are able to live plentifully and never trouble yourself: beside you are of a great house: Sir, do not slave yourself when you may live in liberty You shall have a Superior of base parentage, will you ever endure to obey him? You must bear the scrip up & down the town: you must wear a shirt of hair, and must discipline yourself. Ha Sir, this is too great a burden, you will never be able ro hold on this course: divert this resolution, believe me (saith the World) and they are not a few that believe and follow these persuasions. The child in reason ought rather to obey his Father then the slave his Master. The Master and Mistress, when they have disobedient and stubborn servants, do presently pay them their wages, and say unto them, you are not for our turn, you are to depart and go forth of our doors: so should a Superior demean himself to his inferiors when he seeth them inclined to contumacy and rebellion, Get you gone, go forth of doors, for you are not to be here to follow your own fancy, those that behave themselves unduetifully are not to abide here. But they may object that it is lawful to propound unto the consideration of their Superior some kind of commands whose lawfulness may be questionable, and say, Father, in my opinion such a thing may be better done this way. No, beware of replications, for such a one ought to submit himself and think that his judgement may easily go awry. I grant, that in some cases he may modestly reprehend his Superior, but always in great charity, not by way of reprehension but by way of advise, saying. Father, it seemeth unto me that you have done such a thing, or have uttered such a speech, which in my opinion might better have been done or spoken after this manner. But this is to be done in great humility and fear, as if he were to speak before God. Because Superiors are Gods on earth, and those that yield unto them obedience cannot do amiss, provided always, that the thing which is commanded be not 
e In what case the Superior is not to be obeyed.  against God or the Rules of his order or against himself: for in this case he is not tied unto obedience. Nay, I say further, he is bound to slight him, to oppose him, and to reprehend him if he should command any thing that might directly derogate from God or the good of his neighbour, that is to say, he is to speak home unto his Superior, to open his fault and lay it before him if the fault be public, as if he should command any one to preach heresies, or to do something contrary unto his Vows, I affirm that in this case it is lawful for the inferior to reprehend his Superior.  
In the evening, Louyse and Magdalene were exorcised by Father Francis, and the Priest who exorcised them recited many appellations of God.  
Then Verrine said, Say but the God of the Christians, and thou hast reckoned them all, for that is the beginning and the end of them. All these names of perfection and ten hundred thousand more do agree unto him: these are no matters of scorn or mockery, cursed are all they that do not believe it. Then God being willing that 
f By way of Revelation or intrinsic intelligence.  Verrine should speak something touching Confession that men's souls might be instructed and bettered by it. Verrine answered God, that they had banqueted sufficiently, and that there was no reason why Devils should be men's Physicians: they will not believe Angels, nay they will give no credit unto God himself: for they have said, that he was a drunkard, and a fool, much more will they affirm that the Devil is a liar.  
If thou sayest, that then by a consequent they must deny thy power, the authority of thy Church, and the virtue of Exorcisms, I answer, that they do already deny the communion of Saints and the Sacraments. And if thou sayest that thou wilt guide them with thy light, I answer that they neither search nor seek after the same. The Turks may have some shadow of excuse, and may pretend ignorance, but Christians may learn (if they will) those things, which they are to believe and take knowledge of. You are the Pictures of this master painter; and unhappy are they that suffer themselves to be soothed up by the fair semblances of the Devil. 
g The constraint which the Devils sifter when God commandeth them.  Cursed be the hour wherein I am thus forced to open the means how men are to confess themselves.  

* Against Leviathan the seducer.  Thou art he Leviathan who makest some to deny the wisdom, others the goodness, and many the power of God: thou art he who teachest them new interpretations, which antiquity never heard of; thou art the author of all heresies that ever were, are, and shall be. Thou art accursed, and wouldst have plucked God from his Throne: thou art blind, and those that follow thee, say Credo without Credo; and when the blind leadeth the blind, both fall into the pit. Thou art the Doctor of the false Church, and although the father and mother should forsake their own child, yet would God never abandon his Church.  

h He meaneth a child that is at liberty, and keepeth house of himself: for then the father is not bound to carry an eye over his child, but the Pastor of his soul is to take care over him, as long as he liveth.  A father is not to answer for the sins and faults of his child; but he that is a father of souls must be accountable for the transgressions that are committed by his children. You therefore that are the Father and chief Pastor, look you unto your charge. Confession is to precede the holy Communion, and Humility must take possession in your hearts, if you will have your requests granted unto you. If a King be to be entertained in your house, you will presently deck forth the same, and make your preparations suitable to so great a State; and how dare you then receive into your uncleansed houses the King and Lord of glory, when your Consciences are defiled with all manner of pollutions? It is as if you would lodge God in Hell. 
* Of Confession and Penance.  For the sinful soul is the habitation and cage for Devils, and is a Christian soul, not indeed, but by appellation only. You come into a Church and kneel upon the ground, and wish that Mass may be quickly finished, but you do not consider that the Priestly dignity surmounteth the rank and condition of Angels. I tell you, you are to bow your knees as oft as you shall hear the name of jesus: we are a great deal better than you, for although we obey not God for love, yet do we yield unto his pleasure by constraint, and in the virtue of Exorcisms.  
If a Harbinger of Court should come and tell thee, behold the King is desirous to come and lodge in thy house; thou wouldst make many excuses, because thou dost esteem thyself unworthy of such honour; and wouldst labour to garnish thy house with whatsoever might be pleasing, or might add any beauty unto thy habitation. So should you take the broom of true contrition and repentance, to brush and sweep the chambers and rooms of your soul, that when the King shall come to reside there, he may make it his Palace.  
You that are poor and ignorant people, you must not say when you kneel to the Priest in Confession. Father, declare unto me my sins; this is no good form of proceeding: for if in matters of slight importance concerning the body, every man hath his understanding 
i Signatum est super nos lumen vultus tui Domine. Rom. 2. Conscientia accusante, aut etiam defendente.  quick and able, much more should their conceptions be free from dullness and earthiness, in those things that appertain unto the benefit of their souls, and which are of a higher consequence: yet chose men for the most part are insensible and dull in the apprehension of them. There are those that do daily confess themselves, and do yet forget many of their offences; how then shall they give an exact account of them, that confess themselves but from year to year, or from six months to six months? Thou wilt not shame to say, Father I do not remember my sins, let me hear you to ask and examine me. O deaf and blind caitiff! art thou able to give audience unto the Devil, and to fall into those sins, which he enticeth thee to plunge into, and dost thou refuse to hearken unto the voice of God, who desireth to breath into thee the remembrance of thy misdeeds?  
Others say, To what purpose should I confess myself? Is not the Priest a sinner as I am? Have I nothing to do but to expose my sins to his knowledge? Beware of these contempts, I tell you they are instigations of Satan, framed purposely to bring Priesthood into disgrace, which is a calling more high and noble then is the dignity of Angels: for the Angels do indeed contemplate the face of their God, but he 
k It is a phrase of speech used in the Scripture where it is oftten said, that God descended on earth, or the Word came from Heaven, as also the same phrase is given to the holy ghost, although they stir not from thence, neither move they by a natural & local motion, but they are here often in the truth.  descendeth from Heaven upon the Altar, at the consecration made by a Priest.  
Your process that is entered in the high Court of Heaven, is full of difficulty and doubt, so that the event thereof is not known to the Saints themselves: yet is the Mother of God a party with you, who together with your guide-Angels is ever pleading on your behalf, and saying, Lord take compassion on them.  
Before the time of Confession, prove yourselves, examine your own consciences, pray unto God with tears, and make your intercessions unto Peter, Magdalene, and the good thief. The good thief of his own accord confessed his sin, and reproved his companion, What? hast thou no fear of God? He was also pricked in heart by contrition, saying, Domine memento mei. Lord remember me, he also did in a sort satistisfie by dying, for he linked and mingled his death and torments with the death and torments of Christ jesus.  
Your God doth endeavour to draw you unto him by many admirable means, he will divide the contrition, and acknowledgement of your sins amongst you, and will stir you up to recall them into remembrance, if you will give ear unto him. You should be patient in whatsoever adversity may befall you: you should ever stand before your judge, like unto men that are guilty of high treason, and should think that the pains of Hell are not of equal proportion unto your demerits, and that you are not worthy to 
l That is to say, they are worthy of a higher punishment, & that to endure them, is a favour in respect of their deservings: as a Parricide is not worthy of whipping.  suffer them.  
God is better known unto them that cast down their eyes on the 
* The example of the Publican and the Pharisie in S. Luke 18. cap.  earth, then to those that stare up to heaven. For what are you but a compound of dust and ashes? meat for worms, and a pitcher of handsome earth, apt to break, and subject to a thousand miseries and mischances? You are therefore to abstract your cogitations, and to place them above upon the goodness of God, who for your sakes hath created the Heavens, and filled up the number of Angels, yet are you still hardened in your iniquities.  
God pardoneth man's offences easily, if so be that he dareth his help and forwardness unto it: for God is he that doth operate, and man doth cooperate with him.  
If you should dwell in a darksome house, and would feign enjoy the benefit of the light, you ought to open the door unto him that bringeth his torch lighted unto you, for he is not worthy to be enlightened by the torch, that will refuse to open the door to him that bringeth it. And if he should afterwards complain, that he sitteth in darkness, and by means of being deprived of this light, he is not able to work, he will be answered, that himself is the cause of his own misery, and that he justly looseth the light of the day, because he shutteth his doors against it. Thus when God speaketh to the soul that is overcast with mists and darkness; open thou poor blind soul, open the gates of thy will unto me, I am that Sun of justice, which will 
m Dilexerunt homines magis tenebras quam lucem.  illuminate and shine upon thee: yet will not the soul open unto me, but chooseth rather to be wrapped up in darkness. And why? because if I should enter in, I should discover by the clearness of my light whatsoever lieth buried in obscurity, and should chase thence that palpable darksomnesse, wherein the soul is so dangerously muffled. But alas! it rather laboureth to be shadowed with darkness, and to wallow still in voluptuousness and delights, (which are lost in their very fruition) then by pains and industry to be blest with the full possession of a perfect light.  
Confession followeth contrition, and before Confession every one ought to examine himself, and say, O my God what am I, that I should receive such manifold blessings at thy hands? Thou hast redeemed me from the claws of Satan, and hast retired me under the coverture of thy wings. Good God, I esteemed myself a malefactor waiting to hear the sentence of death pronounced against me, and yet hast thou in goodness reprieved me from this prison, which is narrow, dark, and full of horror, and besides the free donation of my life, thou hast enfranchised me with the servants of God. Good God, I was a malefactor and stood convicted of grievous and master-sinnes, yet was it thy good pleasure to remit them unto me.  
After 
n Satisfaction.  Confession, every one is to look unto satisfaction, but how many are there that hold not themselves indebted to God, but that God is a debtor unto them? Who so demeaneth himself in this sort, let him know, that Heaven is barred against him, except he labour to strengthen himself with good works, and not to appear empty-handed before his God. For to what purpose serve the commandments, if good works be not necessary to salvation? You go awry, if you imagine to be saved by doing of nothing; for God cannot lie. Therefore you may boldly say unto him, Ha! my God, with what abundant mercy hast thou brought back my soul from Hell, and endowed it with thy sanctified grace? Good God what have I miserable creature deserved to have thy favours doubled and heaped upon me? O infinite and immense eternity, thy benefits towards me know neither end nor number, and I frankly confess my incapacity to comprehend them. God of mercy, thou hast condemned those once-beawtifull and goodly Angels to the pit of Hell, for one sin of pride, and dost thou take compassion of me? what of me, that have so often transgressed against thee?  
After 
o By intelligence and revelation. See the following Act. This is also a discourse of the blessed Sacrament: but having mentioned by compulsion the same things formerly, he was unwilling to begin another discourse of an argument to full of disgust unto him: and touching which he had as yet no commission to speak of.  this discourse God commanded Verrine to give the assembly there present the last course of confections and sweet meats. Then began Verrine to confess and say, I am able to say no more, let them go to the Apothecaries if they will, and buy them comfeits. What regard I whether their mouths be sweetened or distasted; for my part I would they might be all dragged by us to hell, they should see how well we would entertain them. God answered him, This supper is not dressed for thee. I command thee to say and do that which I have now decreed. After much resistance, Verrine said, I can resist no longer, he is far stronger than I▪ and being omnipotent as he is, he will be obeyed by fair means or foul, otherwise he could not be omnipotent. Then said Verrine, God himself hath instituted the blessed sacrament of the Eucharist, I speak it as forced unto it, and against my custom, and the fashion of the other Devils. For when they were to speak of God, or of Mary, they were all accustomed to say, him and her, without any other addition; but I who take God's part, 
p God leaving him to his natural disposition, and not employing his absolute force against him.  and am not now-sided with hell, am constrained to speak these words, Sacred, and Saint, and Paradise, for confirmation of which I am ready to take my oath.  
Then before the Communion of the Priest, Verrine added; Ponder in yourselves how God saith, open me thy heart: for to you doth it belong to open, and garnish it with faith, hope and charity; and to believe that Christ jesus is in the blessed Sacrament with his humanity and divinity.  

q Of the blessed Sacrament.  You will ask me, how or by what means is he there? I tell you, you are not with such curiosity to pry into the means. Believe simply that he is a glorified body, and taketh up no place, and therefore may easily lie hidden under the species of bread.  
Having spoken thus, he said unto the Priests that were there present: You that are Priests, how could you dare to touch your God, if he were there visibly and not under the form of bread? I tell you, you could not be so hardy as once to approach unto so great a light: for his sacred mother on the day of his nativity, dared not as it were to touch his hands, although she had carried him nine moncths in her womb. Know ye not that Moses when he came down from the Mountain, and had spoken with God, was feign to cover his face with a vail; for otherwise the people could not endure to speak with him, so brightsome was the light that beamed and proceeded from his face? Then he suddenly turned to Leviathan, one of the Devils in the body of Magdalene, and said, Hola! you that are such an illuminate doctor, what is it you now say? plead now thine own cause (O Doctor) in a close corner of Hell, as hereafter I myself may chance to do, but now I am a partisan with the Doctor of doctors, who is also wisdom itself. Then again he turned his speech and said, Beware, beware 
r Of the holy Communion.  you that approach unto the holy Communion, how you receive God in your hearts, whom the heaven of heavens cannot contain. If the King of France (O man) were desirous to come to thy house, wouldst not thou presently say, Ha, sir, my house is too little to give entertainment or harbourage unto your Majesty; I beseech you sir, spare your pains to visit my poor cottage, and have respect unto my wants and poverty. To this some or other will answer, It is the King's pleasure to have it so, he is wealthy enough, and will cause whatsoever is necessary to be conveyed unto thy house, for he hath his Pages, servants, and train, that will take care of these things; he hath no need to borrow thy goods, or any thing else that belongeth unto thee, it shall suffice that thou lend him thy house; and because where the King is, there is the Court also, by a consequent the King honouring thy house with his presence, it shall put on the nature and appellation of a Palace. So doth God when he cometh to thy soul, if thou do but bequeath unto him the habitation of thy will, he will hang the rooms thereof with the rich tapistry of all sorts of virtues. The holy Communion is the table of the King of glory, yet do you carelessly venture upon the same, as if it were the common board of an Inn, or as if it were a may-game, and place to dance in. The Pages and servitors of this table are the Angels, yet not regarding all this, you give a thousand occasions of scandal in the Church, to wit, by thoughts, words, and other misdemeanours which I will not speak of, yea you there act divers villainies and uncleannesses, where of the Turks would blush to be found guilty. Ask therefore those sweet fruits, the seven gifts of the holy Ghost, and so shall God water you with the dew of his grace in this world, and clothe you with eternal glory in the world to come. How easily would you loathe all the pleasures of the world, if you had relished your mouths never so little with the delicacies of your God. You that are poor are many times riotous, and spend in an hour all that you have gotten in a whole week for the maintenance of your families. A Christian should imitate Christ jesus; 
Qui manducat indign, etc.  and since that reward is the fruit of labour, in vain doth he who will not labour expect a reward. Think again and again upon this fearful sentence, which God will one day pronounce Ite maledicti, than all processes shall be ended, And there shall be no more Appeals. Give thanks unto God after you have received the Communion, for it is a great blessing, which he bestoweth upon you, in that he hath vouchsafed to admit you to the participation of his body.  
It were a clemency not easily parallelled, if a King should gr●●t life and liberty to a man that stands convicted of high treason; but it is a greater wonder to withdraw souls from sin, and to win them to grace: for sin is of a greater distance from grace then heaven is from earth: 
s The Devils and the damned are witnesses of this.  hence it is that the remission of one only sin, doth challenge from you a perpetual giving of thanks.  
The least blessing that God bestoweth upon a man is of more worth, then if a mighty King would make a free donation unto him of all his dominions. And what think ye? Did not God give you a soul accompanied with the three goodly faculties thereof, that you might use it and them to his glory?  
The sin that is committed out of frailty is against the Father, and is easily pardonable: the sin against the Son, who is the eternal wisdom of his father, is out of ignorance, and is excusable: but the sin against the holy Ghost, who is that everlasting goodness is hardly pardoned; some may be reclaimed that offend this way, but very rarely.  
After this, Verrine by a most solemn oath confirmed all which is above rehearsed, and in honour of the five wounds he said five several times, Adoramus te Christ, etc. and towards the end saying this word, Redemisti, he subjoined Redemisti, that is, you, and not us Devils, who are in hell. Then he said, Great God I adore thee, who art here covered under a little Host; cursed be that Christian, who reputeth himself to be a Christian, and doth not believe it, he is far worse than a Devil.  
This same day in the morning, Belzebub departed out of the body of Magdalene and said unto her, farewell, I go to see thy friend who is in great perplexity: and so he went to Marseille to aid the Magician (as he said) against those, that did advise him from father Michaelis, to have regard unto his conscience. The same day father james de Rets came from Aix to S. Baume, and brought news that father Michaelis had 
t A consultation of this business with sundry religious persons.  consulted at Aix with the Capuchin Fathers, touching this particular, and that he had sent divers unto Marseille and willed them to be careful in a business 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 assoon as the Exorcisms began, one of the Devils which was in Louyse asked him saying, In the name of God, why dost thou exorcise me? who gave thee authority to do it? the Exorcist answered him, God and his Church. Then said the Devil, can God compel a Devil to deliver truth? The exorcist replied, that he could. To this Verrine said, Believe it not, for we are all the fathers of lies. True (said the Exorcist) you are the fathers of lies when you speak from yourselves and that which is your own; but when you are constrained by Almighty God, I affirm that then you may speak truth. Verrine replied unto him. Tell me if there be any power or authority in the books of Exorcisms to force us to take a true and a binding oath, answer me now to this? It is true, that we may take a true oath? as for example, when you interrogate us in the name of God Almighty, and by the authority of the Church, tell me if in that case God hath given that power unto you, to force us 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 upon his Church, and us. Verrine replied; I spoke this in confutation of those that aver, that Devils cannot speak truth: I tell you that such do in effect devise the omnipotency of God; and therefore they may save a labour in saying their Creed: and if they do say it, it is after the Heretics cut, that say their Credo without a Credo; for they say it with their mouth, and deny it in their heart. I therefore avow, that since God is omnipotent, he may easily constrain the Devil to execute his will.  

u A Dialogue between Verrine and Leviathan.  Then did Verrine turn himself towards Leviathan, and said: Speak Leviathan, if thou hast any thing to say for thyself. Leviathan answered: I shall lose of mine honour, to hold discourse with my slave, I am not disposed to talk. Thou art feign to say this (said Verrine) because thou hast not wherewith all to oppose or thwart that, which on God's behalf I have delivered. Leviathan answered: God doth not use to send devils abroad to preach. That is true, (said Verrine) 
x See the answer to the first objection after the Epistle to the Reader.  neither is my errant hither, to be a Preacher. Leviathan answered: What need all these words then? They are no words of mine (said Verrine) all my knowledge is nothing available unto me; but he who causeth me to speak, is wisdom itself, and all these things do proceed from the Almighty. Speak now (illuminate doctor) defend thyself, O thou doctor of Heretics? I do here my duty, and discharge my commission, speaking merely from the strength of that which God commandeth, and not out of any fancy I have thereunto: I have not so much charity in me, as to speak it from myself, but what I have delivered, is wrung out of me by main force and compulsion. Speak now unto this, perchance you may get advantage by that which I have spoken.  
Then said Leviathan, If I did see here any one whom I might call mine, (meaning Heretics) I would not make dainty to speak. Thinkest thou (answered Verrine) that God is like unto men, who are curious and choice in their phrases, and lay a varnish of eloquence upon their speeches? I 
y Observe the manner of speaking when God will discover any thing to Spirits, or will keep any thing close from them. Dicta & facta sunt.  tell thee, that with one sole motion of his will, he revealeth by an intrinsicke manner of understanding, whatsoever he pleased shall be accomplished: but the truth is, thou art pusillanimous, and hast nothing to reply. Leviathan answered, I neither fear God nor his Angels; and why then should I fear thee who art but as it were a lackey. It is true (said Verrine) I am but as thy lackey, yet mightest thou answer 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 dark, so full of obscureness and falsehood is all thy doctrine. Darest thou swear that thy doctrine is consonant unto truth, as I will swear that whatsoever I have here delivered, proceedeth from the living God? Leviathan answered, Yes, I affirm, that it is all true. Verrine replied, Accursed spirit, darest thou swear as I will? Yes, that will I, said Leviathan. Verrine answered him, thou canst not without reserving some private and malicious meaning. Leviathan then said. Well, let us break off this discourse. To which Verrine answered: If thou mightest be let alone, I do easily conceive thy inclination to swear falsely; and the reason is clear, for thy doctrine is false, and if thou 
a God is never a witness unto falsehood.  shouldest take thine oath, thou wouldst swear falsely, and not according to the intention of God and his Church, Not so (said Leviathan) I tell thee I will swear according to the meaning of the Church. Wilt thou swear according to the meaning of the Catholic, Apostolic and Roman Church, said Verrine? Leviathan replied: What need all these cautions and restrictions. They do declare (said Verrine) that thou are vanquished: for thy intendment was to have sworn according to the Church that is called the Reformed Church; and is the Church of Calvin, Beza, Luther, Arius, and the like Heretics. You may do well (said Leviathan) to believe this babbler, you may perhaps find him to be a great Prophet. Verrine said: It is true, I am of myself a 
b Verrine in all his discourses confessed himself to be a Devil.  miserable Devil, as thou art, but after much resistance, and long disputation against God, I was at last constrained to speak the truth: for God is the Prophet of Prophets, and he it was, that made Balaams' Ass to speak. Leviathan answered: What? doth God interchange commerce of language and conference with a Devil? Yes, that he doth (said Verrine) but by a secret kind 
c Observe, that it is by intelligence.  of intelligence, and we resist (as much as is possible for us) his commandments, yet at length we are of necessity tied unto obedience. Then answered Leviathan: For mine own part, I frequent no company, but the society of brave and worthy fellows. Accursed spirit as thou art (replied Verrine) knowest thou not that when God doth work, he worketh not for the body's sake, but from his regard unto the soul? I tell thee, the soul of a peasant that is endowed with the grace of God, is as precious before his Creator, as is the soul of a great King or Monarch. It cannot be denied but they are poor, yet God is able to enrich them, and to store up much grace within them. Speak now Leviathan, It may be thou shalt gain some one or other unto Lucifer, and shalt not lose all thy labour. Leviathan answered, Ha Verrine, thou knowest well, that I gain more upon great personages, then upon pesantly and base people. It cannot be gain said (quoth Verrine) but that a man of note and quality is more encumbered to clear himself of evil, and to apply all his actions unto good, then is a poorer man: yet may an honest plain Country man be a cause of much good; as a clown of a wicked disposition may be apt enough to practise a great deal of mischief. Poor and rich are indifferently equally in Paradise, for there is no distinction in that place between them. And lest any one should misunderstand me, and conceive that there is an error in my words, I do explain myself; I do not say, that there shall be no diversity amongst them in the several degrees of glory, for who so in this world is stored with most grace, shall in that other world attain unto a great portion of glory: as appeareth in Magdalene, who having loved much, had much sin remitted unto her; and therefore she is the second person after the 
d There is nothing repugnant hereunto why this should not be so.  mother of God, and so is it also decreed and ordered by the Church in the Litany. O 
e S. Dominick an enemy to Verrine.  Dominicke, thou art my mortal enemy, and art now dwelling amongst the Thrones, and holdest that place, which formerly did appertain unto me: I say not that thou art there as an Angel, but as a Saint blessed for evermore: for as there fell Angels of every Order some, so God to fill up the seats that were void by the downfall of Angels, hath placed the souls in them, dividing unto every one that place of glory which he judged they had deserved. Then said Leviathan, What have I to do with this preacher? Verrine answered, I came not to preach, and those who understand me, cannot say that they have heard a 
f Verrine denieth that he is a preacher. See the answer to the first objection after the Epistle to the Reader.  Sermon, but that they have seen two persons possessed to be exorcised, and that the Devil in one of them did speak and discourse variously.  
Then Verrine spoke to the Exorcist, and said: Why dost thou not command Leviathan to speak. Upon this the Exorcist said, Leviathan, why speakest thou not. Verrine answered, because he hath nothing to reply. Then said Leviathan, I do warrant it unto 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 lead an ungodly and a vicious life, (which yet I affirm not, for I touch upon no man in particular) but suppose that it were so, yet should not the authority and the power that God hath delegated unto his Church be hereby diminished or impaired: for the power is always the same, as in the Church the sacrifice is always the same be the Priest good, or be he bad that doth sacrifice: for the Priest deriveth his power from God, not God from the Priest.  
Then he cried, hola Lucifer, come hither, for I will dispute with thee of the Mass, of Purgatory, and of Invocation of Saines: my doctrine issueth from a fountain which is never dried up, to wit, jesus Christ, who is the light of the world, as saith john the Evangelist.  
Leviathan, among the supreme Seraphins, thou wert the third after Lucifer: What sayest thou now learned doctor? Darest thou affirm, that in the Sacrament of the Eucharist Christ jesus is not really and truly there. I myself am able to tell thee, O doctor without knowledge, that God being Omnipotent, may make his body descend upon an hundred thousand several Altars. Dost thou use thus to bait men's souls with thy fair speeches, steeped in all alluring sweetness?  
And 
g The distinct offices which Devils have in temptations.  thou Balbarith, who dost make the Gentry to believe that it is a piece of valour to swear and blaspheme the name of God without intermission, speak if thou wilt. Approach thou also Astaroth, who art the master of idleness. And thou Asmodee, who dost undo and debauch youth by thy continual allurements. And thou Carreau, who hardnest men's hearts. I perceive you have nothing to say for yourselves, and yet do you labour secretly the subversion of men. Upon this Verrine turned him to the assembly and said: Look you observe the commandments of God, and of his Church, which is not subject unto error: for Christ jesus her Spouse is ever with her, and guideth her by that clear light which ever streameth from him. Be attentive unto Sunday and Holiday Masses, for those that observe them not, having no main or canonical impediment to hinder them, do sin mortally. The Church is more solicitous to instruct you then a natural mother can be ready to succour her child that is in danger. There are who go to hear Mass as a labouring man goeth to his work without preparation, or as if a man would go to Plays or Revels. Consider, consider these things that are so full of admiration; I Verrine, as I am a Devil, would rather choose to suffer the pains of hell 20. 30. 40. 50. years, then to tell you one word suitable unto what I now speak: and if this creature here were of force and strength sufficient, I would cry so loud in her, that men should hear me half a league off. Conceive of me as of one that is nothing else but a firebrand in hell, not worthy to be burned in that fire: and in these contemplations think of yourselves, and the pains of that other world, as a malefactor would do that waiteth hourly for the sentence of his death. I tell you that this expectation is many times more grievous than the torment itself, and doth oft prevent punishment by hastening on of death.  
Say unto your soul, Soul remember thy worth, and consider how God hath created thee capable of eternal bliss. How expedient then is it, that thou walk in the commandments of thy God, and that the Bride should be observant of her Spouse? All that thou canst perform is not able to balance the least of his mercies; yea, he should show compassion towards thee, in punishing thee with the tortures of hell.  
You that go to Church to hear Mass, are to say, Soul whether goest thou? Thou goest to receive either thy salvation or damnation. I do not say (said Verrine) that sinners offend God afresh in going to hear Mass, but I affirm that they are like unto those, who when a shower of rain falleth, stop all the spouts and conduit-pipes of their cistern, for fear left the water should be conveyed into it. If those are not watered with the dew of God's grace, the Priest is no cause thereof but they themselves, whose heart is fashioned out of stone, not composed of earth which is apt to bring forth fruit.  
Say further: Soul, let us go and crave pardon of God: for being a wretched malefactor, and worthy of condemnation, it is reason the soul should prostrate itself and implore his mercy. Yet fareth it not with sinners as with malefactors, who appeal unto the Court and Counsel of the King at Paris, for oftentimes, notwithstanding their delays and pains, they lose their life, and the first sentence of death is ratified against them. But your God doth invite you unto him, saying: Come unto me and I will refresh you: ask and I will give you. Notwithstanding, the requests which you present unto me, must be of virtues and of spiritual blessings which concern the salvation of your souls, not of earthly goods, or of riches, or of knowledge, or of any curiosity whatsoever. Search after the light of your souls, for God doth communicate it to all the world, to rich and poor, to noble, and to men of base condition. Your memory 
h Touching the blessed Trinity.  resembleth the eternal Father, your understanding the Son, your will the holy Ghost, and all your soul the sacred Trinity. The Father saith unto you, call to mind the benefits which I have divided amongst you: the Son saith, in these benefits which you have received from your God contemplate his power, and his mercy, his wisdom and his justice: the holy Ghost pusheth you on to the fear and love of your God. The memory, the understanding and the will are three things, and yet but one thing: the Father; the Son, and the holy Ghost are three persons, and yet but one God. When you hear Mass, enter you into a deep meditation, and say thus unto yourselves: Infinite God, and Saint of Saints, I do not know but this may be the last Mass that ever I shall hear: for you are to take a strict account of your conscience, as if your last hour were pronounced against you, since that death doth threaten you all, at all times, and in all places. But alas, what man thinketh upon these things: the Angels tremble before the Majesty of God, and the malefactors are lulled asleep in their stupid repose and security: the first borne do honour their Creator with all awful reverence, and the servants go on in their uneven courses without any fear at all.  
Then he cried unto God, saying: of a truth thou art the God of might and puissance, and makest thyself to be obeyed by men and Angels, yea, by the Devils themselves, as it plainly appeareth at this instant. Herein thy Omnipotency doth make full declaration of itself, and amazeth the world with this new wonder: for, O great God, thou dost not esteem the wisdom of this world, but all they that humble themselves shall participate of thy light, and those that are puffed up shall remain obstinate in their pride.  
You should demand three things from your God before all things else whatsoever: first the glory of heaven, than whatsoever appertaineth to your salvation, and thirdly the good of your neighbour.  
You are also to beg of your Creator in humility of spirit, that he will make you prosper and grow by the dew of his grace, and this you are to do as malefactors upon your knees with an halter about your neck, and must say: My God and my Lord, grant me thy light to consider & confess my sins, implant within me a penitent and broken heart, that I may bewail my offences, and have my sins in detestation, that so I may be accounted worthy to receive absolution from the Priest. If thy body may stand thy brother instead to save his soul, do not delay to bestow it upon him, or if his body have need of sustentation by thy goods, thou art not to deny them unto him: for it is not the will of God that you should give a soul for a soul, or a body for body, or goods for goods, but that you should prefer the salvation of a soul before the life, and the life before goods and worldly possessions: not that you should always be tied unto this but that he who putteth it in practice doth do the will of God: for God hath said, thou shalt love thy neighbour as thyself, but how few are there that do this?  
Then he cried out, and alleging an example answerable unto what he formerly spoke, he said, Ha Thomas, thou wert not ignorant of the death of thy master: thou knewest well that he was to rise again, yet didst thou say, except I touch the prints of the nails, and put my hand into his side, I will not believe. I do not speak this to disgrace thee; but I say, that if thou hadst been more pregnant to believe, thy Saviour had not reproved thee: neither shouldest thou, as afterward thou didst, have had experience of thy frailty, yet wert thou named in the roll of the Apostles as well as the rest, and didst afterward constantly suffer death in confirmation of that truth whereof thou hadst formerly doubted. God pardoned David, that you might know he hath power to remit sins: he did eat with the Publican, to declare that he came not merely for the just: nay, I say further, that your God doth make narrower search and inquisition after the lost sheep, which is the sinful soul, then after that soul that standeth in her sanctity and innocency. O great God, thou art that true shepherd who hath laid down his life for the salvation of his wandering flock: thou hast searched and at last found thy sheep, which straggled away from the pasturage of their shepherd.  
The same day Magdalene said, that there came a certain Devil from abroad to speak with Carreau, who was one of those that resided in her body, saying, come quickly, for Belzebub calleth for thee, and forthwith Carreau flew forth from her like lightning. She also said that Belzebub was departed from her body all that day, and had never stayed from her so long. And that she saw Belzebub to return, 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 Covent of S. Maximin came to S. Baume, to inform himself touching Louyse, because many gave out that she was not possessed. And the same day towards evening were the two women exorcised by Father Francis Billet, whereupon Verrine began to speak in this manner.  
What Belzebub, art thou returned? Belzebub answered, whence hadst thou notice of my return? Verrine said, the servant 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 flock of sheep goeth after the shepherd, witness us accursed spirits who have believed Lucifer as our head, and as our shepherd. I have been desirous to gain thus much upon the belief of Louyse that she would conceit herself not to be possessed, and that I am here by the appointment of Lucifer: for this day have we compassed her in with these temptations, telling her, that she of herself gave life to all these actions and gestures, and that a woman might of herself deliver all such discourses as these. There are those that say, put case that God would convert a soul, or reveal some truth unto his Church, is it probable that he would make the Devil his agent in an employment of so high a nature?  
But I aver that the Church hath received the investiture of authority from God, whereby it is enabled to command Devils, and to enforce them in the virtue of Exorcisms to deliver truth, and that the Devil by his oath may give assurance of the truth, if so be he be forced thereunto by the power of God communicated unto his Church, and by the virtue of Exorcisms, and that all the conditions and ceremonies of a solemn oath be performed: yet for all this there is a religious person who faith, that I am not able to speak a truth: I answer him, that as I am a Devil I cannot speak truth indeed, but am herein of his opinion: yet as I am sent from God who is able to draw good out of evil I am constrained to deliver 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 Devil may be forced to utter a truth: for God hath given all his authority to the Church to command Devils, and to constrain them to obey the charge which is laid upon them. But I am not a whit abashed, if this woman stand doubtful whether she be possessed or no, when the religious persons themselves make question of the same.  

i Verrine constrained to speak.  Then he spoke to God and said, I could endure with more ease the torments of hell 50 years together, then to pronounce thy name only one time; yet dost thou force from my mouth speeches of reverence unto thy Saints, which is much against the nature and custom of Devils. Give this charge to thy children who look for a share in thy heritage, and expect a recompense for their obedience unto thee. They have so many famous and notable Preachers and many books furnished and fraught with all variety of learnings, and wilt thou have me then to speak to men of all sorts both wise and foolish, who wait for no other retribution but the torments of hell? It is no wonder if the Devils seek to withstand God, when his very children who have a portion in Paradise declare themselves heady and refractory against him. Was it ever known that Devils should advise men to invocate the Saints, yet am I constrained to persuade you to pray unto them, especially unto S. Dominicke. Cursed 
k Touching S. Dominicke.  be thy devotion Dominicke which thou didst bear towards the Virgin Mary the mother of God. Cursed be those religious persons that have entered into thy Order; I would rather be tortured in hell, then to found forth thy praises and the commendations of Bernard. Let me possess 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 wouldst make it clear unto all, how blessed and good a thing it is to honour and love thy mother, and hast enforced me to make thus much familiar unto men, that they may with the greater fervency of devotion serve her.  
Dominicke I hate thee as I do the plague, and I should take more contentment in that external darkness of the bottomless pit of hell, then in these discourses which I lavish thus upon thy praises. Thou wert 
l The Saints who are most devoted to the Virgin.  ever very devout unto the Virgin, as were also Bernarnardus, Stanislaus, Anselmus, and thou Stephanus who hast contracted great familiarity with her. He that will be beloved by the blessed mother of God must serve Dominicke in fervency of spirit: you are first to crave the mediation of the mother, and then to make your redress unto the Son. There are many who are devout to their Creator but few unto the Virgin, yea there are not many amongst women themselves that consecreate their devotions unto her: and yet he that will gain eternal life must make his approach unto this Mary, Mary is the 
m Scala Coeli, so Fulgentius calleth her in his Sermon of the Virgin's praises: for without the fruit which she carried there had been no ladder for us to mount up into heaven, and the tree was as a ladder whereby we were enabled to pluck this fruit.  ladder of heaven, & the Saints are the steps of this ladder, so that he who will enter into the Palace of the King must first ascend by these stairs. You are all guilty of high treason, and there is not any that can conjecture what will be the state and issue of your cause but God only: therefore present yourselves before Mary with all humble and submissive behaviour, before you approach unto her Son: and first take the advise of Dominicke before you prostrate yourselves to the mother of God. For it would savour of intrusion and much presumption to thrust into the conference of a Queen, and not to prepare her unto the same by a Mediator. Be you therefore regardful to gain the good opinion of some one of her familiars and favourites, by means of whom you may more confidently get access and admittance into her chamber, and have spaedier audience when you are presented unto her, whereby your request shall be with greater expedition granted unto you: for this is the will of him who is the fountain of all grace.  
Dominicke, though thou be my sworn enemy above all that are in heaven, yet am I compelled to depaint thy praises and have already made worthy mention of thy Order upon the day of the conception of the Virgin: and it is God's pleasure that men should now be more devout & addicted unto thy Order then ever formerly they have been, because thou art the Virgin's darling, and art able to prevail much with her in men's behalf.  
You will tell me, that God hath created heaven not for beasts, nor for Turks, but for Christians; I grant it, yet for all this your devotion must not cool within you, neither must your life be bestial, nay worse than the conversation of Infidels.  
The Saints who are full of charity and all perfection will obtain sanctification for you, if you direct your prayers to them for that purpose, and do not make intercession for these temporal and momentary commodities. By performance where of you shall fulfil the will of the Saint of Saints.  
You may peradventure conceit that God will come down from heaven and take you by the hand, and so lead you with him to his kingdom: he doth indeed behold you a great way off, and goes before you with open arms, but before you be entertained with his embracements, you must have recourse unto Dominick, Stanislaus, ●ernardus, Anselmus, Stephanus, and to your guard-Angell, and entreat them to convey you into the Palace of his Majesty. Also those that are desirous to speak unto the Queen must run the same course: for it is she above all that maketh intercession for you, neither is there any better acquainted with the pangs and torments which her dear Son suffered for your sakes, then is herself. 
n Touching the Angels that are guardians unto men.  Honour the Angel that is your guardian, for he is one of the Pages of your Sovereign King, and always beholdeth the face of God in his full of Majesty and glory. Be ever careful of your salvation, and say unto him, O my good Angel that takest charge of me, lend me thy hand and bring me the directest way unto the Court of this King; and do me this favour as to make my introduction unto some grace with your Prince. I tell you that all Saints are Kings and Princes, and have great authority and power in the Court of that Sovereign King. The body of a man is not more different from the soul, then is the Court of this world from that celestial mansion. If you had but tasted the delicacy of the wine of love which was broached in the Mount of Tabor, without doubt you would despise all things in comparison of it. This wine is at one time both delicate and pure; but the wine of voluptuousness is mingled and sophisticated with water, and retaineth no sweetness or savour. Who so drinketh of the wine of heaven, shall quench his thirst as Magdalene did, who drank at the feet of our Saviour.  
The Court gates of the King of glory are very narrow, and every one that will, cannot enter in thereat. For first a man must knock at the gate of mercy, taking an Angel for his guide, and humility and obedience for his two companions; for you can have no admittance into the kingdom of heaven if you be not associated with these two virtues. The Son of God is the protector thereof, who died obediently upon the Cross: nay more in being obedient unto his executioners he was obedient unto the instrument of the Devil, & may therefore in right now challenge obedience from him. He who shall devoutly serve the mother of God, and Dominick, shall be sure to obtain plenary remission for his sins.  
After, all this, Verrine confirmed all with an oath which he took very solemnly, imprecating the wrath of God upon himself and all hell. Then he said three several times, but with a great deal of resistance, ave Maria, and in saying of Ora, he added, Orapro illis miseris peccatoribus nunc, & in hora mortis, to the honour of the mother of God and of Dominicke. And then he cried, O Dominicke, never didst thou receive so much honour from a Devil, but thou dost merit this and much more; and turning to the Subprior, he said: cursed be thy coming hither, which hath brought such shame and confusion unto Devils.   

The Acts of the 22. day of December.  
This day in the morning the Dominican father did exorcise; in the beginning whereof there happened a disputation between father Peter d'Ambruc, Subprior of the Covent royal of S. Magdalene at S Maximin of the order of S. Dominicke, and the Devil Verrine, who was one of those that possessed Louyse Capeau. The said Sub. prior affirmed, that he could conceive no true proof or demonstration, to induce him to believe, that the said Louyse was possessed. Verrine answered him, Thou pleasest me well in not believing it, and in affirming that all these extraordinary actions and gestures do expressly proceed from herself. The said Father said, I will never believe her possession. I perceive well (answered Verrine) what thou believest, thou sayest Credo, and non Credo, and art indeed irresolute and doubtful. Thou mayest tell me that thou art bound to believe it, because it is an Article of faith▪ but what commendation is this unto thee, when thou dost not believe it? The said father replied; thou art not able to speak Latin: to which Verrine answered, God will not have it so, but constraineth me to speak in the vulgar tongue. Then said the father, Thou liest in saying so. I lie not (said Verrine,) I tell thee again, God will not have it so, that Louyse may be the more abundantly humbled, and that we might have the greater power to tempt her concerning this point; that so she might for a time give easy credit unto those, who tell her, that either this which she doth, proceedeth from God, or from the Devil alone, or that all these strange deportments, and discourses, are made and counterfeited by herself. No no, God's pleasure is that she should be dejected; for it is no matter of difficulty to believe that which a man beholdeth. Then replied the said father, It is false, and thou givest my jealousies no satisfaction Verrine answered, What desirest thou to build and firm, in thee a belief that Louyse is possessed? Dost thou believe it, or dost thou not? I do very well perceive that thou are not hasty to believe; yet is this a very unusual accident, neither is she possessed after the ordinary fashion of many, who strive to express themselves with eloquent and affected phrases, and so make a cheat upon men's belief and upon their souls also: but I am here on God's behalf, to convert souls, and not to deceive them.  
Then the Exorcist holding the Book of Exorcisms in his hand, commanded him in the Name of God to answer unto such things, as he would demand of him. But Verrine snatched away the book by violence, and threw it to the ground, saying, What? Wilt thou exorcise Louyse, when she is not possessed? Then he said unto her that was possessed. No Louyse, do not suffer thyself to be exorcised any longer, thou art a fool, and art not possessed. If thou permit them to exorcist thee, I will cry aloud, that thou art given over unto the Devil; but I will take heed how I swear this. Notwithstanding this, the Exorcist gave not over to exorcise and to adjure him that he should answer.  
Verrine then said unto him, What wouldst thou have me answer unto? Afterward he turned to the Subpriour, having first made answer unto certain Latin words in the exorcism, and said. Thou art well skilled in latin, is this latin of the vulgar kind or not? Louyse understandeth all this passingly well, her Father and Mother have brought her up to speak a great deal of latin, have they nor? And so mocking him, he continued on his speech, The Heretics have a custom to teach and instruct their children in the latin tongue▪ dost thou not know this? Ha! it is but a little time since Louyse first learned her Consit●or, and was not able to read the office of the Virgin. All this while the Exorcist ceased not to adjure him: unto whom Verrine said, I will not answer to any thing, but am resolved to resist as long as I am able, and when I can resist no longer, I will prostrate myself on the earth, and will withstand God with all the force I have. This he spoke in an extreme fury and violence, making semblance as if he would flee from his place of abode. Then Verrine began to speak unto God, saying, No, no, I will do nothing, I will oppose myself against thee with the greatest reluctancy that I possibly may, I have no stomach to praise and do honour unto mine enemy. 
o S. Dominick an adversary unto Verrine.  Why should I praise him, whom I would, if it lay in my power, willingly disseate from the place he holdeth? I will do nothing, it is in vain, especially since some of his Orders are here present; I will do nothing, I will not give them so great an occasion of consolation. After this he said, He hath commanded me to quiet myself, and therefore like a galleyslave I am constrained to do God's pleasure, and to say to my confusion and despite, that Dominick hath obtained a grant from the Mother of God, that those of his Order may live in great perfection; yea, that they shall live untainted from the pollutions of any mortal sin. 
p It is a great perfection not to omit to do wel● because omission doth not necessarily imply a mortal sin.  Yet before he spoke this, in that disputation between the Subpriour and him, he had affirmed, that the walls and enclosures did not sanctify men's souls, and that many times, much villainy was hatched in Cloisters: but his purpose was not to accuse any in particular, and that those who were nought did not blemish or lay any aspersion of infamy upon the good. Then the Subpriour said, Are not we to commit any mortal sin by our Rule? Verrine answered, No. And being asked if the Order of S. Francis might bear a mortal sin. Verrine said that it might: as might also the Order of Claire. Then he subjoined, that the Devil did more cast about to cirumvent a man that was in a Religious Order, then to triumph and get the victory of a thousand others: because (said he) we privily undermine the worldlings of these times, and do manage them as we please, and as the mother would do her child: we suggest unto young women, that they should not be so strict in observance of the Mass upon Sundays and Holidays, but should bequeath that time to the decking up and imbellishing of themselves, and to other vanities. To young Gentlemen we say, thou art young, now or never thou must abandon thyself to thy pleasures, make much of thyself, and frequent Tennis-courts, and public meetings for dancing. Thus do we take them off from devout meditations, and quench in them any motion and desire to be present at Euening-song, or to do that which is the duty of a Christian to perform; but chose we do present unto them a thousand occasions to commit villainy. But when we labour to seduce a Religious person, we use more wariness and circumspection: Astaroth is he that than bestirs himself, sometimes suggesting, that he need not make such haste to say Mass; sometimes endeavouring to make him careless in his devotions, and telling him that it is a matter of slender consequence, and that he should not make it so heinous, to be wanting sometimes in the observation of these petty duties. Much cunning is to be spent in hooking in one of these, we must knock at his gate, and at his windows, that we may get entrance into his mansion: yet are we for all these attempts oftentimes crossed of our designment, so surely do they shut up all the passages that lead into them. I speak it not, as if all did so, there are not a few that give east entrance and access to Astaroth.  
Then 
q It is an allusion to the constraint which was forced upon him by the Exorcisms. As if he should have said that he was compelled three manner of ways, by the will of God, by the merits of the Virgin, and by the intercessions of S. Dominick, all this being acted in a church of his Order.  he said, that there were three Exorcisms made against him in Heaven, one from God, another from the Virgin, and the third from Dominick.  
Hereunto he added, that if he had power he would disgorge all his curses against him, who first began the reformation, and against all his inspirations.  
Ha Michaelis! thou hast never seen Louyse, yet do we strive to gain so far upon the belief of men, as to persuade them, that Romillon and Michaelis have taught and lessoned Louyse, but she shall be better examined.  
I am not abashed, that there are many who believe not these things, for it is the manner in all new miracles of God, to find some stop and contradiction, as appeareth in the miracles of Christ jesus, and in those which were afterwards wrought by the Apostles, as also in those that were of old performed by the Prophets.  
The works that proceed from the Devil are entertained gladly; so that when a great event befalleth, and receiveth no 
r This for the most part falleth out to be so.  affront or repugnancy, it is an argument that it cometh not from God. Great God, thou hast many friends at thy table, but how is their number diminished when thou comest to suffer on the Cross? The Kings of the earth use to eat alone, but the King of glory with company. Peter, when thou did dost deny thy master, than didst thou begin to suffer with him. What should become of the miserable sinner, if that all the Saints had lived in innocency? Magdalene, what should become of the penitent, if thou hadst been as Catherine of Sienna.  
O blessed Mother of God, thou wast conceived without original sin, and hast alone lived without 
s Original, actual and venial.  any spot or taint at all. Martha did follow thee in thy example of virginity, and is a great familiar of thine; as Magdalene is of thy sons. Miracles do ever meet with some opposition, as appeareth here in this: for this is a new miracle, & an evident demonstration of the Omnipotency of God, the like whereof hath not been wrought since the first being of the world, and yet can God work a hundred and a hundred miracles, fuller of astonishment and rareness, than this is. This miracle was wrought by God, at the particular instance and solicitation of the Virgin, of Magdalene and of Dominick, and intended primarily for the reformation of his order. And cursed be him that doth reform it, for they are not few that will redress all disorders both in themselves and in their fellows, especially in the Order of Dominick: and whosoever shall remain unconformable to this reformation, shall be in great and imminent danger. Some will say, I have nothing to do with the reformation; another will object, I am of a tender and delicate constitution: another will excuse himself with, Father, I am too young, and this is too hard for me to undergo. Nevertheless, many shall take upon them the Order of Dominick, because his Rule cannot tolerate any mortal sin, and because of the Reformation of his Order. And they will make choice of this Order, when they shall understand what great immunities and privileges Dominick hath obtained for it at the hands of the sacred Mother of God: unto whom he was ever exceedingly devoted, and is beloved again by the Virgin for his continency and purity. Many also shall enter into this Habit when they shall hear of the perfection of this Order, and what a sweet savour it rendereth up unto the Almighty. In like manner shall the Congregations of the Christian Doctrines and of Ursula flourish and spread their branches, yet without any prejudice unto other Orders, and the Reformed shall live in purity as the Angels of God. At the end of the Exorcisms it was held fit that Verrine should solemnly swear upon the blessed Sacrament, for confirmation of that which he had above spoken.  
And first they asked him in what manner he had spoken of the Conception of the Virgin: to which he answered in these words. Those who are here present are of different opinions. The Exorcist commanded him to express himself distinctly and clearly, if it were the will of God that he should utter the truth herein, and if God had revealed any thing unto him concerning this point. Then he plainly told them that 
t Touching the conception of the Virgin.  she was immaculate from the beginning. Then did the Exorcist command him again, that he should more amply discourse of this point before them all: whereupon he began to speak in this manner. I affirm that the Eternal Father when he was resolved to send his Word upon the earth to repair the breach of mankind, and that the Word was ready to do the will of his Father, than did he determine to create a creature particularly for that purpose, to be the blessed Mother to his Son: who being also that King of power, was able so to fit all things, that his Mother should cooperate together with those blessings and gifts which he would endow her with all; which was just and agreeable unto reason. I say, that when he saw and knew (for he is the wisdom of his Father) that his blessed Mother would not oppose against that which he had decreed to do in a matter of such consequence and importance, as was the Conjunction of the Divine nature unto the nature of man, he judged it fit and expedient that she should be for ever exempted from the vassalage of sin, whether it were original, actual, mortal or venial: hence it cometh, that she never did trespass against God her Father. And if john Baptist and jeremy were sanctified from their mother's womb, how much more should the sacred Mother of God outshine them in purity, when amongst all the creatures that were ever fashioned by the hands of the Almighty, she is the most eminent and perfect, next unto the humanity of her Son. And as in God there is no time either passed or to come, but all is present with him, and being beside a clear and spotless crystal, that is never misted over or made dim by darkness, he foresaw in this Idea or glass, that his blessed Mother should in the whole race of her life gently submit herself to his good pleasure, and obey the Angel when he came unto her. For if Eve had her creation exempted from sin, it standeth with reason that the second Eve should have a greater dowry of integrity then ever the first had. And as the first Adam being the type and figure of jesus Christ, was created without sin, and from a mould of earth that never was mingled with uncleanness; how much more shall this second Adam surmount the first in the excellency of his humanity. And as God took from the first Adam when he was a sleep one of his ribs, and thereof created Eve, so God the Father while the second Adam that was to come slept in his bosom, 
u By his eternal knowledge & foresight into things.  took one of his ribs and framed 
x By his intimate graces which are communicable unto a creature. And it is a metaphor borrowed from the rib of Adam  another Eve from the same, that is, the blessed Mother of God. The Father contributed thereunto his power, the Son his wisdom, and was content that she should have a greater portion of wisdom than the Seraphins or any other creature whatsoever, next to his humanity that was to come, and manifest itself unto the world. And the rib which Almighty God took from Adam when he slept did prefigure and foreshew what I have above declared. In like manner the holy Ghost did communicate his goodness unto her, not that essential goodness which is coeternal with him, but a goodness of that proportion and magnificense as could possibly be bestowed upon a pure and immaculate creature. After this discourse, Verrine did dictate the form that was to be held, to give testification that all this was spoken and understood in this manner.  
We whose names are under-signed have heard and seen all that which hath been spoken by the mouth of Louyse Cappeau who is possessed by three Devils by some witchcraft that together with them was given unto her: and further we have heard one of the Devils named Verrine, after much resistance and renitency against God and the Exorcisms, yet being at the length forced by God unto the same, to deliver all that is here written touching the blessed Mother of God and the Eternal Word, to their glory and the salvation of Souls.  
He further confessed in a great agony and chase, that there was no salvation out of the Church of Rome: that there was but one God, and one holy Baptism, and therefore by a consequent but one Church.  
Afterward he said that all these acts were, to confirm 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 favour of that Order. Observe here, 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 confirm whatsoever he had above spoken, he took an oath the strongest and most binding that a Devil possibly could take, and if ever an oath had power to tie, it was this oath. And added, that there were some of opinion, that no oath was of validity before God; yet when he said unto his Apostles that they should cast out Devils, and foresaw that these Devils being full of all iniquity, would not by their good will obey the commands of the Church, unless they were adjured in the Name of Almighty God, he gave his Church authority over Devils, to be able to constrain them by the virtue of Exorcisms. I affirm therefore, that the oaths of Devils are in force when they are discreetly ministered unto them. And the oath now inquestion is taken with as great solemnity as possibly may be in such a case, I having sworn upon the honoured and blessed Sacrament in the Name of the Father Almighty, in the name of the Eternal Wisdom, which is the Son; and in the name of that infinite goodness, which is the holy Ghost. It is also taken according to the intention of the whole Church militant and triumphant against the meaning of Hell, and any sinister or reserved purpose whatsoever, whereof the Devils many times make their advantage if the Exorcist do not look about him with great wariness. And after he had taken this oath, he called for the wrath of God, of the blessed Trinity, and of the whole Church militant and triumphant to fall upon him. The like imprecation he made against all Hell, and that in the presence of the whole Assembly.  
You may here behold the list of those that were present and heard that which is above spoken, and who signed their names unto the same, Friar Peter Dambruc, Francis Billet Priest of the Christian Doctrine the Exorcist, Romillon Priest unworthy, Godam Doctor in Divinity, Friar Peter Foruer, Vicar of S. Baume, A. Porchieres, Lange, carrot, balthasar Charuaz, A. Lymory Priest, Honorat, Boeuf, john Flotte Priest, Denis Guillemini Priour of Romoules, Friar William Cadry.  
Then in confirmation of whatsoever he had spoken, Verrin was constrained to worship the holy and blessed Sacrament, and to say three times, Adoramus te Christ, quia per Sanctam Crucem tuam redemisti hos, non autem nos.  
After the said oath, he said as he did the day before three times, ave Maria: and then he said other three times, Oraproillis Sancta Mater Dei: and again other three times, Ora pro illis sancta Magdalena: and other three times, Ora pro illis sancta Martha: and other three times, Ora pro illis sancte Lazare. But in the Salutation of the Virgin he refused to say Mater Dei, because (said he) it is a name of the greatest excellency and perfection amongst all the attributes of her praises.  
After dinner in the presence of the Subprior afore named while he was speaking to Magdalene, Belzebub returned & entered into the body of the said Magdalene, & bad Leviathan come forth, who presently 
y Thus did Magdalene afterward report.  performed the same; he said the like to Asmodee, who came forth like a flame of fire mingled with sulphur: he further said to Astaroth, come thou forth likewise, and he slew out of her with extreme stink of rosin & sulphur.  
Afterward, as Verrine did dictate the disputation that happened between him and the Subprior afore said, Belzebub came and demanded to have the two Devils that were with Verrine, to wit Gresill and Sonneillon. Verrine told him they will do you no good, for thou seest that the Princes who are with thee are able to stand thee in no stead. Belzebub said unto him, come thou also along with me. Verrine told him, I cannot yet leave my master, let it suffice thee that I bestow my servants upon thee, and immediately Gresill and Sonneillon came out of the body of Louyse, and she sensibly felt that they came from her in the manner of wind. Yet did not Belzebub leave entreating of Verrine to go with him. Verrine answered, 
z He speaketh of Lewes the Magician.  Why dost thou thus entreat me? I cannot go, and if I should go, my 
a See the answer unto the 5. doubt after the epistle to the Reader.  presence would prejudice your dessignement. Belzebub said, speak not thus, for we are companions. Not altogether so (said Verrine) the Devil hath seduced her and the Devil shall bring her home to the confusion of all Hell. Then said Verrine, well, I must go then, but it shall be to convert the Magician, and bid the Exorcist to 
b They that were thus possessed felt themselves much lighter and in greater ease, when the evil spirits departed from them.  take the book of Exorcisms, and to command him in the name of God to go thither, which the Exorcist did, and presently Verrine came forth, saying, I go against Belzebub. Then did Louyse feel his departure from her like unto a wind. But as he was coming forth, he said, I do not leave thee altogether. Being departed from her, Louyse remained in her ordinary temper resenting only the pains that proceeded from the witchcraft.  
The same day in the evening were these two women exorcised by father Francis Priest of the Doctrine, and Verrine began to speak as followeth.  
Soldiers follow their Captain, and when Belzebub departed we went after him. God would win unto him the souls of such as are grown stony in their obstinacy: his desire is that you would shun that which is nought, and apply yourselves unto that which is good. We have been at Marseille, and have diverse times knocked at his gate, and Belzebub, observe how slender thy forces are when thou dost demand for help of my servants. Belzebub, thy affairs run in a low ebb, and this is the reason why thou art now so sad and dampish, Belzebub thou art at thy wits end what to follow. Then he spoke to Magdalene and said, Magdalene, let not thy courage be abated for those few torments which thou now endurest, for the pains of Hell are far more grievous. After this he spoke unto the Devils, and said, come all ye Devils of the air, all ye Devils of the earth, and all the Devils of hell, come all to help and succour Belzebub; but your coming will be to no purpose, and your assistance not worth your coming, for all of you are in comparison, but as leaves of trees.  
Then turning to Belzebub, he said: be of good cheer Belzebub, knowest thou not, that where thou losest one, thou shalt gain ten: ha cursed spirit, oughtest thou not to consider, that these souls were not created by thee? Dost thou not see, that God will take them unto himself? Thou hast inueagled thousands from him, and thinkest thou that he will ever dissemble this?  
If 
c An invective against the Magician.  it were possible that leaves of trees could weep, they would shed forth tears of blood for this wretched sinner, so vast are his offences before God.  
Then Verrine turned his discourse to God, and said: great God how good, how bountiful, and how sweet art thou? I am tortured and tormented, and have not the patience to behold thy great goodness towards the grossest sinners, especially towards this man whom I am forbidden to name. O all powerful God, why dost thou not untie and let out those heaps of water, or hurl down thy lightning from heaven to destroy this wretch, and to bring him to utter perdition, who sendeth souls to hell more in number, than the hail that falleth upon the earth? I tell you, God can dissemble this no longer, neither will he any more endure his execrable villainies: but his pleasure is, that he be either converted or punished. The impatiency which God taketh at the loss of these and other obstinate souls, is not such a kind of impatiency as may any way darken or prejudice his perfections, but it is rather an argument in him of unblemished goodness: for God in justice should dart down lightning from heaven to destroy them, or suffer the earth to gape and swallow them up, who have better deserved this punishment than Dathan and Abiran, whom the earth devoured up for their rebellion. O Lord God, he cannot fly from thee; whether he descend to hell, for according to thy essence thou art there, or whether he doth imagine to stray from thee by wandering like a vagabond up and down the world, for thou seest all, and art every where: or if he would ascend unto heaven, for there the gates are shut against him. So that if he be not repentant, he may perchance fly, but he cannot evade.  
Great God, thou hast made reservation of three things to thyself, and wouldst not that sinners should intermeddle or dip their fingers in them, to wit, thy glory, judgement and vengeance.  
And because the guidance and government of things is most proper unto him, you must let him alone in his course of government, for he knoweth well when to take the cause of innocency into his own protection. What? think ye that God will suffer this iniquity to branch up higher? I tell you he is wearied with his long sufferance; and therefore will see the end of this indictment, and howsoever this business shall fall, he will be sure to fashion and shape it to his glory, & the salvation of souls. 
d A prediction that the Magician should be burned.  I say further, that if he be not converted, he shall be burned alive: if he will needs perish, God will leave him to himself, for this good God for his part was not wanting to him in any thing. God resembleth a father of many children, who are all stubborn and rebellious against him, and will not obey him neither by allurements, nor by threats: then doth this father say unto them that they deserve to be punished, because they are disobedient to their father, and will not hearken unto him, neither for hope of inheritance, nor for any other admonitions or inducements that may be laid before them, but do continue on in their contempt against him.  
It is a thing full of astonishment, that God should provide this great remedy for you miserable and accursed sinners, and yet the number of those that lay hold upon it should be so small. There are some that conceive that God is indebted unto them, thinking with themselves, that he hath promised Paradise unto them, and that heaven was not destinated to entertain beasts or Infidels, but for Christians. It is true, God is vexed with a holy kind of impatience, when he considereth the mischievous and malicious purposes of men: he hath purchased their souls at an high and inestimable rate; for the satisfying of which payment, it was expedient that divinity should be united unto a human nature. Thou also, who art the powerful mother of God, didst suffer much for their sakes, and wert under the Cross, and near unto thy Son: yet for all this, do they renounce thy Passion (O God) the nails, and all other instruments of thy torments; and dost thou still hearken after them, and willingly subject thyself to death, to save them? Why art thou so fond over them; is not thy blessed Mother in heaven with an infinite number of Saints and Angels? If all the drops of water in the sea, all the leaves of trees, all the Stars of heaven were capable to sound forth thy praises, they would all bless thee, O God, and give thee thanks for those manifold benefits which thou hast conferred upon men: yea, the blessing of their creation alone doth challenge everlasting giving of thanks. Besides this, he hath given his Angels charge over you, who do ever intercede on your behalf, and say, they will be converted, they will be converted, you must have a little patience. The Virgin Marie is also ever mediating for you, yet are you regardless of all this, especially this wretch, who shall either be burned, or be converted: for God can no longer suffer or look on villainies of so soul a nature; and this will be the end of this business.  
The messengers of the King have been at his gate and have divers times knocked there: I myself also was present, but not any way to further the project of Belzebub.  
Then he spoke to Belzebub, and said: Accursed fiend, thou didst imagine that I would combine with thee, but thou art deceived: for I cannot serve from the commission of my Master. I did indeed suffer my servants to give thee assistance, but for myself I took part against thee, and made that journey of set purpose to declare unto him, that as the Devil had seduced him, so the Devil should be an occasion to set him right in the true way. Then he took a solemn oath, that whatsoever he had now uttered, was agreeable unto truth.  
The same day, when Verrine was dictating that which he had formerly delivered touching the immaculate conception of the blessed▪ Virgin Marry, the Mother of God, he was asked what he meant in saying, that the humanity of the Son of God did repose itself in the bosom of his Father, and that then God did form his blessed Mother out of one of his ribs. To this Verrine answered; You may here cavil and say, that then this proposition must be true, the Son is before his Mother. I tell you, that the humanity of Christ jesus (as all other things whatsoever are) was always present with his celestial Father: for with him nothing can be said to be passed, or to come, but all is present: the Son is before his Mother, 
e That is, with the eye of his grace.  because the Father did first 
f Because of his dignity.  behold the humanity of his Son, before he beheld his mother: yet for all this you cannot properly say, that the one precedeth the other, for in God all things are present.   

The Acts of the 23. of December.  
THis day Verrine began to make a furious invective 
g An invective against the Magician.  against the Magician, saying with great outcries:  
Accursed wretch, thou deservest to have thy life restored unto thee ten thousand times, that thou mightest so many times suffer death; yea, thou shouldest die as oft as thou hast sacrilegiously offended.  
Notwithstanding, God would yet deal favourable with thee, if thyself give no stop thereunto.  
Ha you Capuchins! you shall be punished with temporal calamities, because you did vary from the form which was prescribed unto you. You might well conceive; that Almighty God hath communicated power unto his Church, to be able to command Devils: and your charity that you should bear unto your neighbours might have persuaded you hither, that you might take information of all things; but he is not always absolute, that conceiteth he is already sufficiently informed.  
Then said Verrine to the Dominican Father (who ever wrote what he delivered) I must go thither the third time; consider how God loveth this soul: Before Christmas you shall see the bottom of this sack emptied, there was never such villainy seen, neither was there ever the like miracle, or the like remedy. Verrine also said unto the Dominican Father, in the presence of the above-mentioned Subprior. 
h See the Apology unto the 5. doubt.  Take the book of Exorcisms, and enjoin me in the name of God to go the third time to Marseille, to solicit and labour the conversion of the Magician. When Verrine issued forth, Gresil who held his place, declared that he would speak to the Magician in another manner than he did to Magdalene. And as Magdalene at the first would not believe, because the Devil busied himself in the cause of God; or rather because Louyse did take upon her to teach and instruct her, or else some Devil in her (as was reported) so should not this Magician regard any thing which should be spoken for his reformation.  
The same day in the morning the Dominican Father did exorcise, & Verrine began to speak in this manner,  
The will that is guided by the grace of God is able to compass any thing, and is mightier than the powers of hell itself. How Idle then are they that say, I cannot be converted? It is unbeseeming to add excuses to your sins, it was the old dotage of Adam and Eue.  
Adam thou hadst sufficient grace to keep thyself untainted, but thou didst suffer thyself to be abused, as many wretched sinners do every day.  
The soul is the mistress, and the body as the Chambermaid: yet when the soul shall say, let us rise betimes to pray and serve God, the body will forthwith oppugn it, and say, I am yet but young, let old age first approach: we shall have leisure and time enough before us, to be repentant.  
The memory will say, let us call to mind the blessings which are showered upon us from above: the understanding will thereunto adjoin, let us contemplate the goodness, wisdom and power of the Creator in these his blessings; and the will is ready to push us on, to love and fear this good God, because he is the source and first original of all your happiness.  
The soul will say, I will heedfully observe thy divine inspirations, and will bequeath myself unto thy service, I will endure no longer that my servant should invade the government of my house. To which the chambermaid will reply, Ha mistress! what mean you to do with yourself? take compassion of your tenderness, you are of too delicate a composition, to be martyred with such austere courses of life: you have time enough to repent you, solace and glut yourself with delights, whiles occasion is offered, and use your goods with freeness and profuseness, that you may vary and run through all manner of pastimes, whiles the time will give this liberty unto you. Then Verrine said, My words (you see) savour of the spirit, and do maintain, that the soul is and aught to be the mistress of the body. It is certain that where the chambermaid holdeth the rains of government in her hands, the family will soon sink and fall to decay: therefore it ill beseems the body to bear sway, because it resembleth a woman, who wanteth discretion to govern herself; and God will not exact a reckoning from the body, but from the soul, and the soul shall have the precedency of the body both in the reward and in the punishment; because the soul ought rather to believe him that framed it, than the servant. A blind man is unfit to reign, and why? because he is blind. 
i The soul compared to a Commonwealth.  The soul is a commonwealth, and if the conscience be in quiet, all the rest is the more peaceable: Hence it is that the soul should govern and not the body, because it is devoid of all true apprehension of the misery which it may suffer. Eve spoke but once in excuse of her fault, but the body grumbles and kicks perpetually.  
Your God hath an armoury garnished with all perfections, and can every day present new graces, to those that demand them of him, for he keepeth them in his storehouse to bestow them upon his children. In like manner hath your God given the holy Scriptures, the new Testament, and the lives of Saints unto his Church, yet he resteth not here, but doth every day offer new presents unto her.  
Embrace your God, who for you hanged naked upon on the Cross; for he is your father, and the blessed mother of God is your advocate, Angels and Saints are your brethren, and their pedigree is very noble. God will also ennoble you after the same manner, and this nobility is more venerable than all the royalty of descents that may be given to the Kings of the earth.  

k 
See the Apology unto the 5. doubt: there is further mention made hereof in the pag.  
A discourse touching the late King. Mounsieur Boutereau Advocate in the Counsel, doth elegantly (as his manner is) express this Saint, in the life of Henry the 4 lately deceased, which was composed by him: who did expressly send into Flanders to father Francis Domptius, that faithfully collected this history, to be informed of that which is here spoken: which for the better assurance and attestation of the truth, he sent unto him word for word: Although there be also other witnesses thereof. The two discourses in Latin and French did contain this relation here word for word: so that we dared not to change one title hereof, as we have for borne the like alteration through the whole frame and body of this history. God turn it all to his Glory.   The King of France lately deceased did worthily esteem of this nobility; he did humble himself, and call upon his God, demeaning himself in his presence as a malefactor, and oftentimes heard Mass with much devotion and effusion of tears. I tell you, many Priests do not so attentively meditate upon the greatness and excellency of God, as he did; therefore was his death a kind of martyrdom, because he would rather suffer death for the regard and reverence which he bore unto his God, then give credit to that which the Magicians had foreshown unto him, and in dying he pronounced the word jesus, and recommended his soul into the hands of God. He had offended his God, as David had done before him, and was guilty as he was, and they were both Kings of mighty Nations: but this had been infected with heresy, as thou Louyse formerly wert: yet O Henry, it is a truth, thou art now in Paradise. Be glad Marie of Medicis, for thou hast the honour to have wedded a King, who is now a Saint in heaven: and if thou shalt imitate his godly end, God will invest thee with the same honour: and thou Dauphin now a young tender King, be thou an imitator of the rare endowments of thy father, who was so solicitous to give thee virtuous education. And do you all love this Prince, for he well deserveth to beloved by you, and cursed be him that shall bandy or plot against this Prince, and will not yield all dutiful obedience unto him, especially unto a Prince of so sweet and harmless a nature as this is: who will prove another Lewes in France, that for his great virtue was canonised a Saint. Rejoice little King, for thy father is high in the glory of heaven. I speak now to you, that are but worms of the earth, examine well yourselves; for if your Prince did so humble and deject himself, how much more should you be prostrated in the lowliness of spirit? think and consider seriously of these things.  

l He is called servus servorum.  Since also the holy Father doth humble himself, who knoweth no superior in this world, it is to be admired that you should be negligent or dainty in humbling of yourselves.  
The same day Verrine went again to the Magician; but before he departed from the body of Louyse, he discoursed of the wretched estate of the Magician, and of the mercy of God towards him, almost in these very words.  

m A mavellous Apostrophe unto the Magician.  Certainly Lewes thou art an hypocrite, and a Pharisie, and under the show of piety thou hast heaped up such a multitude of transgressions and other damnable sacrileges, that they are not to be numbered. Of a truth Lewes, thou dost outstrip all magicians in malice and impiety, and art the chief of all their sabbaths and assemblies. Of a truth Lewes the Devils are of opinion, that hell itself will not be sufficient to afford punishments for thee proportionable unto thy villainies. I tell thee Lewes, they will protest against God, if thou be not converted, & will beg of him, that he would make Hell six times more horrid and terrible than it is, that thou mightest be tormented there for evermore. Of a truth Lewes, Cain, and judas shall be adjudged innocents in comparison of thee: for Christ jesus had not as then shed his blood for them, as he hath done for thee. I tell thee Lewes, thy abominations are of that height & unsufferable presumption: that God himself would bewail thy wretched estate, if he were capable of tears: and every one would willingly bring a faggot to burn thee, and would say; Just God make this impious villain to live a thousand times, and so many times to suffer death: yet is it a certain truth, Lewes, that this good God is ready to die again for thee, and would, if need were, come now down from heaven, and suffer himself to be crucified on this 
n He meaneth the Cross set up in S. Baume.  Crosse.  
Besides the blessed mother of God and all the Saints do of pure pity plead thy cause, I tell thee truth Lewes,: not that they have any need of thee, but that thou mayest bring back those souls which thou hast led into perdition. Of a truth Lewes God hath sent his messengers and guard unto thee, and they have cast the rod of their power into thy house. Nay, I say more, unreasonable creatures would beg mercy for thee at God's hands, if they were endowed with reason. What I deliver is most true, for nothing is impossible to God, who is able to make a Devil of an Angel, and a Saint of a sinner.  
The same day in the evening father Francis Billet did exorcise, at the beginning whereof Magdalene moved all the assembly to commiserate her case, by reason of the deep and extraordinary sighs which she pitifully breathed forth, whiles the Devils 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 heaven, and have now the full fruition of grace and eternal glory, as the end and upshot of your labours, be you also plentiful in your duty and obedience towards him. But I damned 
o Verrine confesseth himself to be damned.  wretch as I am, expect no recompense of my pains and travel.   

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.  
God's pleasure is that all men understand, that the Devils themselves do obey him, and tremble before him. I tell you 
p A discourse upon the nativity of Christ jesus very observable & worth the reading.  God was wearied with your impieties, and therefore leapt down from Heaven to earth in the womb of his blessed Mother that he might redress them. Blessed Mother of God, thy Son was impatient to be enclosed up so long in thy flesh, not for that he deprehended in thee any thing which might distaste him, but because his desire was to come into the world, and to issue▪ forth from thy holy prison with all the speed he might, to give light unto the world that remained dark, and to make his brightness communicable unto his creatures. Of a truth Mary thou art the Moon, and thy Son the Sun of this world: the Saints are also the stars that shine in the same. And therefore was this Sun sent by the celestial Father not only to illuminate and derive part of his light to the Moon and Stars, but to give light unto every man that cometh into the world: which illumination could not spread itself over the earth, unless he had manifested himself to the earth by his nativity. Wonder not that I have often said, that this was a work of admiration: for Kings have their Palaces and beds furnished even to prodigality, but good God, thou couldst scarce find a place to be borne; yet mightest thou have built for thyself a Paris, or have chosen the city of Rome in her greatness, or have caused some Royal Palace to be prepared for thee, for thou art wisdom and goodness itself, and hast created heaven and earth of nothing: Nevertheless, though the guide and providence of all things depend of thee, yet wouldst thou not make choice of eminent and magnificent places for thy Nativity, nor of Queens and Princesses that might be assistant unto thy Mother in the time of her t anell.  
Great God, thou art more powerful than all the great ones of the earth, and yet how il do thy creatures demean themselves towards thee.  
joseph 
q S. Gregory in his 26. Homily maketh a comparison between joseph & S. Thomas, for both of them were scrupulous & doubtful of the truth for a season. God permitting such staggerings sometimes in our understandings, to the end that our assurance may be the stronger.  thou didst doubt at first the verity of these things, but wert afterwards fully satisfied that the Mother of God was a Virgin before her delivery, at her delivery, and after her delivery. Thus 
r The doubt that some have of this History.  do many now question this very miracle which God hath wrought among you, to wit, that the Devil should tell the truth, but so is the will of the most Highest, who by his means would renew the league and amity which is between his love and his creatures. O blessed Mother of God, thy Son is the true God, begotten of his Father. Let it enter into thy consideration, how choice and exquisite a Mansion did so mighty a Father provide for this only and well-beloved Son, in whom he was so well pleased: and think with thyself, what presentments did thy dear Son prepare to offer unto thee as his Mother? Blessed Spirit, where was the goodly beds with all the rich and pompous furniture which thou didst provide for thy Spouse? Where were thy easy Litters to carry her? Where were the Caroches? Where were the horses? There was but an Ox and an Ass there present, for other living 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 rejected the Lions, who figure unto us arrogancy: he cared not for Mules, who are the Hieroglyphics of malice: he was only contented that the Ox and the Ass should be present, who are beasts full of simplicity and devoid of maliciousness. The Ass pointeth out unto us the body, the Ox the understanding, so as, when the Ass and Ox do draw together, they do bear the yoke of the Lord. The Angels were there the Princes, Lords and Courtiers, which is evidently declared unto us by that melodious song, Gloria in excelsis Deo. Thou Francis, couldst well have distinguished the difference between the music of this world, and such celestial harmony, for thou didst so well apprehend the sweetness of that heavenly Instrument, that upon the touch of one only string thou didst forget nature and those necessary actions of eating and drinking. For it is most certain, that who so hath but a taste of the sweetness of Heaven will have all the pleasures of the earth in no estimation. Great God all things are subjecteth unto thy will, for do thou but speak the word, and what is there that dareth resist thee? Hence it is that thou mad'st choice of a poor and contemptible Virgin to be thy Mother, because thou wouldst pattern and square forth from thyself, a perfect example of humility unto others.  
Who would ever have affirmed, that such a one as she should be the Mother of Almighty God? Who would ever have thought that her Son which she carried in her arms had been the living God, Creator of Heaven and Earth?  
In like manner didst thou issue forth from that chaste womb of thy blessed Mother, without any taint or corruption of thy integrity, as a Sunbeam passeth through the glass without breaking of the same, but rather maketh it more clear and brightsome.  
Great God, thy blessed Mother and joseph, when they were at Bethlem were forced to use an unknown stable for their dwelling place.  
I am much displeased at this thy too great humility, when I observe the haughtiness which swelleth mankind: I mean not Kings and Princes, but I speak of base and more subordinate fellows, who are indeed very shrubbs and flies, yet if they fail in their expectation of the smallest commodity that may befall them, they presently fall a murmuring, and think thou dost them wrong, although it be nothing so, and that these cogitations are miscreated in them by errors & the wrongful misapprehension of things.  
O joseph, thou didst inquire after some lodging wherein you might retire yourselves, but there was no room in the Inn, and why? because they knew you not: for if they had had advertisement who you were, they would assuredly have lodged you in their house.  
But God was content to take harbourage in a poor beggarly lodging, being almost untiled and open every where, and not being locked and made sure for their safety. You therefore that are poor can have no place for excuse of your intemperateness and impatiency, but you are to be contented if you have but wherewithal to entertain your life and soul together. You are not without a stable and a cratch wherein to lodge the King of glory, the stable is your soul, and the cratch your heart.  
joseph and Mary accepted of the stable, although Christ for his part could have been contented to be borne without doors in the open fields: but he made election of a stable, not because he had need of it, but in regard that it had need of him, that so it being honoured by his presence, might be a place of more renown than all the King's Palaces of the world. If God had permitted the ordering and determination of this affair to the will of the Seraphins, or Sages of this world, I tell you they would have run a clean contrary course unto that which God had ordained. But good God, thou didst by inspiration put it into Joseph's heart to choose the stable, because thou wouldst publish unto the world, that thou dost not despise the soul of any man, that so, all pretext and shadow of excuse might be taken away from those that would otherwise object, I am too poor, I am not fit to lodge my God: for the soul of a poor man is as acceptable unto him as is the soul of a King, if it stand established in the grace of God. The place where God was borne, is no more a stable, it is a Palace, and a Church, and many account it a great happiness to behold it: so thy soul shall no longer remain a stable, but shall become a Temple and a Palace when God shall take up his lodging in the same. Profane not therefore this stable with mortal sin, but rather sanctify it, and make it more venerable than this Baume, into which no man may enter but barefooted.  
Bid sin and Satan, when they labour to thrust themselves into that place, to depart from thence, because it is a stable reserved only for God▪ to come and take his repose therein. Then will your God come unto you as a little child, wrap him up charily in his swaddling bands, make much of him, cherish him, and handle him with gentleness and devotion.  
Marry brought him forth into the world, yet did she not dare once to touch him, much less would you be so hardy to handle him if you were acquainted with him: but fear without love is fruitless and unprofitable, and if love should not surmount fear, what man is he that would have the boldness to appear before him? Thou that art his Church, how ungrateful a Spouse shouldest thou be, if thou didst not make acknowledgement of thy husband's benefits towards thee. Art thou ignorant what the Lord said to Peter? Feed my sheep, for you that are Priests could not be true Shepherds, unless you were careful to feed and give sustentation unto your flock. I do not speak this, as if I would have you convey them into some fat pasturage of this world, but my meaning is, that you should communicate the Doctrine of their God unto them.  
It is true john the Evangelist, that thou wert privy to many mysteries, and hast not buried thy Talon nor fed upon these royal viands alone, but thy resolution ever was, to make distribution of the same to others: and dare you, proud and haughty wretches, conceive that you are humble, and yet will not divide some portion of your knowledge unto your neighbours?  
Besides o john, thou hast divulged the visions which thou hast seen and thou john Baptist, thou hast not been silent all this time of advent, but hast said, let all mountains be humbled, and yet how many mountains are there that extol themselves?  
Michaelis, thou hast also enlarged thy voice at Aix in imitation of john Baptist saying: Make strait the way of the Lord: yet have there been those, that were present at thy Sermons, that carp at thee, and say, that thou hast not a glib and eloquent tongue: Others there are, who have been merely incited out of curiosity to hearken unto thee: others murmur, that thy gesture which thou dost use in preaching, is not graceful: to some others they object, that their vain of preaching is too domestic and familiar, and say, they had rather hear young Divines preach, because they are more curious and neat in their composures. These are not worthy to hear the word of God, and deserve to be shut up in the dungeon of Hell, because they will not hearken unto God's word, whereby they may be nursed up to salvation.  

s Touching the labours and pains taken by Preachers.  Then he said, accursed wretches, do you deem that the travels of Preachers are nothing? I tell you, they many times forbear to feed when hunger seizeth upon them, and to repose themselves when sleep doth overtake them: they warm not themselves when they are benumbed with cold, and do travail a fresh when they are already tired and wearied. Wherein they do like faithful children who are not alured by the promises of Heaven, nor yet affrighted with the threats of Hell; But as a dutiful child obeyeth his father, not out of any second respect but merely out of affection, so the true children of God respect not their particular interests, neither do they decline those laborious courses which they have undertaken, but discharge that duty whereunto God by a sanctified vocation hath called them. And of this number are Priests, Religious persons, and Preachers.  

t A sign of predestination.  One sign and infallible argument of eternal predestination, is to hear the word of God with willingness and alacrity, to make a free confession of himself, to communicate, and to serve Mary the Mother of God, with all submissiveness and devotion. 
u Gerson and some others hold this Tenent, that he was sanctified from his mother's womb.  Then he said, it standeth with good reason, that he who was to be the Guardian unto the Virgin should be invested with a prerogative of greater excellency than all other Saints, and was to have precedency of john Baptist and the Prophet jeremy. For he was to be the Spouse unto the Mother of God: and was to be the maintainer and putative Father of her son. Marry was indeed thy sister, joseph and thou dost always show thyself a dear and trusty associate unto her. He said further, that joseph had for a space a touch of fear and jealousy upon him, not understanding the mystery which lay veiled over in silence, neither do I wonder at it (said he) for Mary was not of the humour of the women of these times, who do blab and disclose unto their husbands all they know: she was of a contrary strain, and did commit all that was revealed unto her by Gabriel the Archangel who came from that supreme Counsel of the blessed Trinity, unto the close custody and guard of secrecy and silence. Al her words that came from her were full of weight and wisdom, for Mary was not like unto Eve, a multiplier of words and impertinent discourses.  
At dinner also Verrine spoke of sundry subjects, tending much to edification: and amongst the rest he discoursed, that the souls in bliss did more thirst after the salvation of our souls, and the enjoying of our company with them in Paradise, than Hell and all the Devils together could after their overthrow and perdition; for the power and efficacy of the Saints in Heaven, far surmounted the impiety and malice of the damned. He further said, When you sit down to eat, imagine that those blessings which are set before you do point out unto you three things, Accipe, Red, Time. Accipe, take thy refection; Red, give thanks unto God; and Time, beware how thou be found ungrateful for such manifold blessings.  
In the mean space some or other had given part of a honnycombe to these two women, which they had found lying on the ground, and was blown down from a tree by the wind. And Verrine from this honnycombe took occasion to discourse, and to say unto Magdalene, Magdalene thou shouldest propose the Bee unto thy imitation, which silently flieth up and down and gathereth the extraction of whatsoever juice is most precious among the flowers, by this I mean virtues.  
Magdalene 
x Acquisition of virtues.  go thou likewise to Saint Ursula, and from every one of thy sisters pluck a virtue: from one gather Humility, from another Patience, from another an upright intention, from another Charity, from another Obedience: for thus, Magdalene doth that industrious honny-fly demean himself, & sometimes dieth through his laboriousnes and travel, for he was framed to take pains. You are to do the like, and should die after the same manner. Then he spoke further of the blessed Virgin saying, O immense God Mary did bear thee according to thy humanity, and thou didst support her according to thy divinity: for of a truth thou were't at one time a little Child, and a mighty God.  
God 
y The cooperation of the creature with God.  would have the creature to cooperate with him, as is verified in thee O Marry: unto whom although God did enlarge his bounty, and did garnish thy mind with rare and inestimable endowments, yet didst thou still appear more humble, and shouldest not indeed be the Mother of God unless thou hadst contributed somewhat of thine own unto his working: it being his good pleasure that his creatures should ever make contribution of something. You have nothing to bestow upon him but your will, from which no man is to exempt himself: give him therefore your body and soul, for that will content him.  
The same day Verrine compared himself to a barren and withered tree, and although (said he) God hath spouted such sap into me, that by the power of it I do bring forth sweet and wholesome fruit, yet am I still a barren and an accursed tree; and shall never behold the face of God, but shall always remain a Devil: yet thus much I may say, that there was never any Devil raised to the like honour as to laud the Name of God, and to accomplish his pleasure, as I now am: And he further said, that he had promised unto him a diminution 
z See the answer unto the doubts, the 10. objection.  and abatement of some degrees of his punishment, if he did his duty with faithfulness.   

The Acts of the 25, of December being Christmas day.  

a A pious discourse upon the feast of Christmas.  ON Christmas day, towards midnight the three Devils which were in Louyse were commanded to go to Marseille, to labour the conversion of Lewes the Magician. At that time was Magdalene lulled, and as it were, benumbed with a heavy slumber, which proceeded from the Devil, and endured all the time that Mass was saying, and the Mass once ended she returned again to her accustomed temper.  
The same day, and hour aforesaid, the Dominican Father did exorcise Louyse and Magdalene; and than 
b Spirits do go and come with incredible celerity.  Verrine began to speak in this manner. He that will come to the knowledge of his God, must look for him upon the earth, and make inquiry after the little child which lieth in the stable: as he is your judge, you must look up to Heaven, and tremble at his Divinity, but as he is a little child, you must entertain him in your affections. According to his Humanity he is but little, but according to his Divinity he is a great God, and worthy to be praised. Every one may (if he will) dedicate his service unto this little child, neither can any excuse himself from the same, for there is no man but hath an Ox and an Ass; the Ass signifieth the body, the Ox the soul; for the soul resembleth the Ox, that easily knoweth his master's cribb. This Ox and this Ass must ungrudgingly bear the yoke that their master layeth on them, that is to say, all mortifications, afflictions and troubles, and whatsoever else happeneth unto a man by the will of God, all which may be said to be the yoke of the Lord. This yoke is sweet, and this burden light to all those that do perfectly love him: you must not therefore say, I am not able to bear it, for God commandeth nothing that is impossible. It is a truth, that he indeed was loaden with a yoke that was very cumbersome, and with a burden exceedingly heavy, for his Cross did overlay him with an intolerable pressure; yet did he not call unto you, behold my Cross, carry you it as I have done: No, he saith not so, because he knoweth your debility will easily sink under the same; but he saith, carry my yoke, because the burden thereof is very portable, to those that love God and serve him as they ought. God hath his troops of Angels and Saints about him, neither is it to be wondered that Angels obey him, and that men put his will in execution, but that Devils, who are already condemned to the Galleys of Hell should yield him their obedience, here is it that doth amaze us with astonishment and admiration. Great God, why dost thou not cause these things to be delivered by some Seraphin, or some learned Preacher, and not to be divulged by the mouth of this silly woman? Or why should I be constrained to disclose my name, in an action that is directly prejudicial unto Hell, and to my great grief, that am forced to pronounce it? Then he said, many believe not this; but I answer them, they have not seen God nor Paradise, and yet they believe both the one and the other. Certainly Thomas thy God (unto whom it is impossible that he should tell a lie) hath said, that he would rise the third day: and what? did he not rise the third day? Certainly he did, but because thou didst not see it, thou wouldst not believe it, but didst say, I will not believe it, except I may touch the prints of the nails. There is none among you that ever saw him die in person, yet do you believe that he suffered death for you. Know you not what God said to Thomas, blessed are they that shall not see these things that thou seest, and shall believe. There is no need of faith in those things which we manifestly and plainly see: as if I should tell you that this Priest is standing at the Altar, I imagine you would believe me, neither should this faith of yours contain any great matter of merit, because you see this together with me. All the fruitless sciences and speculations of Cicero, Plato, and the other Heathen Philosophers, to what purpose serve they, but to travel and consume the spirits of a man by imaginary contemplations? These waters cannot appease the thirstiness of the soul, and by consequence are not powerful to yield due and convenient refreshments: but the smallest delights of a spirit endued with virtue, doth surpass all worldly delectations: and cursed may they be, who for the fruition of momentary pleasures here, hazard the loss of that eternal felicity. Your God is a cunning Surgeon, and of the choicest esteem amongst those that are most famous: he well knows when to search the wound, and forecasteth how it may be healed: and apprehending the means, he presently cometh furnished with such salves and medicaments, as he conceiveth most proper for the cure. God is Father unto two daughters, Mercy and justice; but mercy obtained the right of eldership in the house of God, and you know those that are the elder have a kind of prerogative over the other. Mercy is sister unto Christ jesus, and she it was that said unto him, that it was fit that he should suffer all those torturings and contempts, which afterward he subjecteth himself unto in his Passion. And although both these sisters proceeded from the same father and mother, yet is it a certainty, that the one is in more grace and nearness than the other. For God the Father was more indulgent unto mercy then justice, yet are they sisters, and both daughters unto him; because he is no less just in exercising his justice, than he is gracious in declaring his mercy. It is no argument of imperfection in God, that he poureth down the viols of his wrath upon the wicked, and rewardeth the good endeavours of the just, it is rather a demonstration of his omnipotency, to render unto every man according to his works.  
Of a truth thy inward parts (O mother of God) are as the shop of an Apothecary full of fragrant and aromatical odours, which the holy Ghost hath furnished with all varieties of perfumes and spices; that is to say, with his fruits, and with the adundance of virtues and graces. I further say that Mary is an enclosed garden, and the holy Ghost is the gardener, who could well tell how to manure this blessed plot of earth, sowing therein all kinds of beautiful flowers, and engraffing goodly and vernant trees, charged with excellent flowers and fruits. Thou (Marry) art also a tree, thy holy cogitations are the leaves, thy servant desires are the flowers, and thy little jesus is the fruit that was brought forth for your salvation. The nature of this fruit is admirable, so that it was accounted worthy to be made a Present for the eternal Father, on the tree of the Cross, for the expiation of your sins. Let your memory recall into your remembrance these blessings of your God, and let joseph who signifieth your understanding, bow his knees in a corner of the stable, and take in so high a mystery with his most attentive contemplation. Marry as having a greater portion of light, is of more nearness, and figureth unto us the will: the understanding laboureth to comprehend him, but the will shuneth such wild conceptions, and demeaneth itself like unto the mother of Christ jesus, who dared not at the first to touch him, but at length Mary who is the will, taketh him in her arms, and beareth him up and down; for love at the last overcometh fear. Take therefore the Child jesus, play with him, and wrap him charily in his swaddling bands, he is but a little one, and therefore very tractable; endeavour then to be diligent about him, bring with you little bands to roll him in; and to be brief, provide yourselves of whatsoever may be needful for him. He is a little child, and yet a great God, as it is written, Unto you a child is borne, and unto you a son is given. He is young and tender, his hands are swathled up, so that he cannot strike, come therefore and draw near unto him; but withal consider that he is also a severe judge to those that refuse to obey his will. If Abraham should have reasoned the case with God, when he commanded him to sacrifice his well-beloved son Isaac, and should have said, how or in what manner is this possible to be done? I tell you, he had not merited to be the father of the faithful. Be you humbled therefore before this God, and believe that he is yonder in the blessed Sacrament, for his body is a glorified body, and taketh up no place.  
I say further, that it, is not enough to have this child jesus wrapped up and swathed in his clours, but you must warm him with the mild heat of perfect devotion, which is a permanent and standing servency of the blessed spirit.  
He also spoke many other things; to wit, that those that were most humble are most high in Paradise, as Christ jesus and Mary do well exemplify unto us, that love allayeth and extenuateth labour, for the devils 
c As a man that being obstinately set and bend on a thing, will rather be plucked asunder in pieces, then be beaten off the same.  failing in the point of love, are more grieved and extremely cruciated in saying an ave Maria, then in suffering the torments of ten thousand years in hell. It standeth also with reason (said he) that if Princes be forced unto obedience, the inferior servants do not stand out in defiance. He further said, that if a man could but see the soul that standeth in the state of grace, and have a full view of the total beauty thereof, he would sink down and die for joy and admiration, thinking that he beheld the glorious Deity: but this is a request not fit to be demanded. If thy body complain of thy hard usage, say unto thy soul, Soul, thou must not groan and sink under this burden, take notice of thy own worth, how thou art created to sway and have dominion: be thankful therefore unto him that hath framed thee, God is not like unto men, for a man doth many times omit to do a good turn to him that hath deserved it from him, and is ingrateful for those benefits which he hath received: but your God foresaw the ingratitude of men, and heard with his ears their sins that cried loud for vengeance, yet for all this his resolution was firm to give his Son unto you. Your Redeemer was borne at midnight, receive him in to you: your body is the stable, your soul the cratch to entertain him: and although he be a King, yet doth he not disdain so mean a place as a stable: There is no man therefore that can excuse himself. You are to warm this little child, and do not say, I have no fire to warm him by, for the holy Ghost is a burning furnace, and will let you have fire enough if you will but lend him fuel, that is to say, your sins, whom he will cast and consume in the never-dying flames of his love. After all these and many other discourses in a great rage and violent agitation, he made this abjuration as followeth.  
I Verrine in the name of all Magicians of both sexes, forcerers, and forceresses do renounce and disclaim all the abiurations which they have made against the power of the Father, the wisdom of the Son, and the goodness of the holy Ghost: I do further renounce all the abiurations by which they have disclaimed and forsaken the blessed Virgin, all the Angels, and all the Saints in Paradise. I also renounce all their abominable impieties through which they have made choice of hell for their eternal habitation, and have told God that they did not regard his inspirations and graces, but desired an everlasting sequestration from him and his Angels. Then in the name and right of all Hell he cried, I disclaim all donations and schedules which they have made unto the Devil. Afterwards he said, Believe me, God is so powerful, that he is able to cause the Devils to bring together in this Church the bodies of all Sorcerers and witches, that they may hear their sentence and judgement pronounced against them. I speak in general, not in particular. Then 
d Why a Devil was employed in this work, he being but a contemptible and slavish caitiff.  he added, that therefore God would not use the ministery of an Angel, because if he should come invisibly, men would say that he was a Devil: but if he should appear in the form of a man, they would say, This is but a man, and would not regard his message. God herein resembleth a King, who having many Princes, subjects and servants waiting on him, taketh one of a more ordinary and cheap condition, to be employed in his embassage: and this he doth, not so much to honour this servant of his, but rather to manifest and magnify his greatness; for he needeth not the countenance or authority of his Ambassador, because all the power and splendour where withal he goeth is derived unto him from the King. So God would not choose any Prince or great subject of his Court, but was pleased to serve his turn with the most sordid and base slaves he could think upon, who are the Devils, not thereby to honour them with the same of his employments, but to publish the more his greatness and absolute command, unto to the world. For God compelleth the devil to be the instrument of effecting his will, and giveth him authority to bring that to pass, which he shall adjudge fit, to his greater glory, and to the utter confusion of all hell. Hence it ariseth, that God is pleased to make experience of a new remedy, for the conversion of souls, and for the more ample expression of his bounty. When Verrine bade done, Gresill his companion made the like abjuration, as aforesaid, & that was also made by the mouth of Louyse whom he possessed. After him the third Devil, that was in the same body, and was called Sonneillon, made his renunciation like unto the former; and added, that when the Magicians and witches were there present, they were mightily dismayed to see and hear these things: and that this would turn either to their greater condemnation, or else to their conversion, if they would apply their wills thereunto.  
Then did they all three confirm that which they had avowed by a solemn oath, and added, that something or other they were to discourse of, at the celebration of every Mass.  
At the morning Mass, the Dominican father began to exorcise, and Verrine spoke in this manner,  
Man is the head and chief of his family; it is a thing unsightly and full of indecency, that the government should be put into the hands of a woman, for women are to be subject unto their husbands. It therefore is proper unto the head to govern, and unto the master to command: the soul is the head, the body but the woman: the soul is the mistress, and the body but the chambermaid: yet doth the body ever grudge and grumble against the soul, saying, Why do we disquiet ourselves with this early rising? we should now take our repose, and make use of the creatures for our pleasures and contentments, while we have time to do it; and in the declination and setting of our age we may have leisure enough to think of our conversion. If the mistress be discreet and well advised, she will keep this chambermaid no longer, that taketh thus upon her to prescribe and give directions, but will turn her out of her house. Thus ought the soul to demean itself towards the body, when it complaineth, and aught to say, Flesh, thou art but the chambermaid, and not the mistress; it is thy duty to serve, not to command. I tell thee, if thou wilt eat hereafter with me of those choice and rare delicacies, whose plenty knoweth no satiety, thou must not now grudge and repine at labour. Knowest thou not, that it will be said unto me, Soul, render me an account of what thou hast done, thou wert ' the mistress, and shouldest therefore manage thy government with discretion. A man that chanceth upon a sober discreet wife, is in reason to entrust her, and not his servant with the domestic and home-businesses of his family: but thou hast done clean contrary. You that are men are just of the same humour and say. We are tender and of a delicate composition, and must a little cherish and make much of ourselves. Others will say, let us be frolic, I can live without working; I have many goodly possessions; I am noble in my blood, and am descended from such a race: I am able to keep thus many horses; maintain thus many gentlemen in my attendance, and be waited on with thus many Pages and Lackeys. Another will complain of his old age, and how unable he is to undergo the burden of penance at those years. For this cause do those families perish and lie buried in their ruins, where this cursed chambermaid beareth sway. Do not you resemble those that as the Proverb noted of them, are facete and pleasant abroad, but sullen in their own houses. Then Verrine speaking to the assembly said, you promise Paradise unto yourselves; but think you not to attain unto it without much sufferance and adversities in this world; for the servant is not greater than his master: And if God was first to suffer, and then to have admittance into glory, would you expect to enter into heaven on horseback, or in your Caroche? I tell you nay; but you are to come thither on foot, and to be beside laden with store of good works: otherwise it will be told you, I know you not, you cannot come in, for I and my children are in bed. Whereby you are not to conceive, that these beds are beds of down and delicacy, as some lazy persons might apprehend it; No, these words shall be spoken to the stubborn and obstinate sinner, that hateth to be converted. If you will be saved, you must not abandon yourselves up to wantonness, which doth emasculate and weaken all virtuous desires in you. You all stand charged with the heavy burden of your sins, prostrate yourselves before this little child, which lieth in the manger, and come unto him with the full burden of your transgressions, that he may unload you. If you say unto me, you have no sin; I must tell you, that it is false, for all men are sinners. Sin is like unto wood, pile it up and lay it on a heap, that when the holy Ghost cometh, he may set fire to the same, I mean the fire of his love, which searcheth still for stubble, and other such combustible matter, that it may consume and burn it. What man can here excuse himself? hath not every one a staff in his hand, whereon to lean and support himself, which is the will? whatsoever you have beside, you owe unto God, but this will is your own, since God hath made it over unto you; and therefore take this staff unto you: For God is the shepherd and you are the sheep of his pasture, whom if the wolf come to ravine upon and to devour, he will take the staff of your will, and will swinge him so sound, that he shall never return for his prey, but to his own confusion.  
Then did Verrine invite all the creatures of Heaven, all the Quires of Angels, all Saints, especially the blessed mother of God, as also the whole Church triumphant and militant, to praise God for the repentance of sinners, especially of those that were obstinate, as Magicians and Witches, Sorcerers and Sorceresses, in these words. Verrine in the name of all Magicians & Witches, Sorcerers and Sorceresses, and by the appointment of that Sovereign God saith, O ye four elements praise ye the Lord, all creatures reasonable and unreasonable praise the Lord, whatsoever hath growth or motion laud the name of God: Earth, Sea, air and Fire, trees and stars praise ye all the Lord, etc. I tell you, that if all the creatures of the world could make their eyes gush forth with tears of blood, they would bewail as much as in them lieth the impieties of Magicians and Witches, so abominable are their courses before God. All these things were pronounced by him whilst the Priest held the blessed Sacrament in his hands to give the Communion to Louyse and Magdalene. After this he renounced those abiurations of Magicians and Witches, Sorcerers and Sorceresses, as he had formerly done at midnight Mass. Gresill and Sonneillon did also the same three several times, once when the Crede was said in the Mass, another time at the elevation, and the third time at the Communion. In like manner these three Devils confirmed by oath all that was above mentioned, in the same manner as at the midnight before. The same day the Dominican Father wrote a letter to father Michaelis in answer unto one of his, written the 13. of this month, wherein he entreateth him to come to S. Baume.  
The same day Verrine said unto the Dominican Father, command me in the Name of God, and by the authority of the Church triumphant and militant to go forth about an employment which God hath imposed upon me: then he called father Romillon and father Andrew Godan of the Order of S. Dominick to be witnesses hereunto and then departed.  
Moreover, there happened a very memorable accident on the same day, for Belzebub began to speak in this strange manner as followeth. Verrine not long ago cried out that all Hell was constrained by God to renounce whatsoever the Magicians and Witches had projected; and I 
e Belzebub constrained to make an abjuration.  Belzebub chief of the Devils that are in the body of Magdalene, am compelled by the Almighty to make the like abjuration▪ in effect, contrary to my resolution, and the greatness of my pride. 
f Before the tribunal of God all things are so exactly weighed in all the circumstances that the Devils have nothing to reply against it.  Yes, yes, yes, in despite of myself, and against my customary pride and rebellion in the name of all my companions, I renounce. I renounce, I renounce, I say, whatsoever I have suggested unto Magdalene, as well for the time passed as for the time to come, both against her God and conscience: Yes, yes, yes, I revoke it all, I condemn and disclaim it now at this very instant.  
The same day at high Mass were the two women that were possessed exorcised by the Dominican father, and Verrine began to speak in this manner. Thou God of power, cause now an Angel to descend from Heaven, upon this Altar that these men may believe. what meanest thou to do? Wilt thou use the ministry of a Devil in a business of this importance? Thou hast here Doctors able and ready to say the same that I say, men will ever be saying that Louyse is not possessed, cursed be her folly, I could endure Hell better than her.  
Then 
g The temptation usual against Nobility.  the said Verrine began to scoff at Belzebub and his Princes in this manner, What Belzebub, art thou the master of Pride, and dost thou now slink away in this sort? Thou art he that dost suggest unto the Nobility: What sir? will you yield to him, you are noble and of an ancient stock, why will you abase yourself before a fellow of such cheapness? You must not do it, it doth detract from your nobility. Miserable Belzebub, was it not thou that wouldst have thrown God from his seat of Majesty? How art thou now abased, having nothing to reply, and being swallowed up in shame and confusion. And thou Leviathan the Archdoctor of 
h The temptation usual against Heretics.  Heretics, art thou not he that bestowest upon them the appearance and show of light? But thy light is nothing else but darkness, for no man can give that which he hath not. Thou bringest an itch upon the curious, to dispute of this place, and of that place of Scripture, because it is not interpreted as it ought to be; and seeing them to be proud beyond measure, thou didst by this course hinder them from humbling themselves. I tell thee that the proud and curious shall not enter into Paradise unless they become humble and lay aside their curiosity. What answerest thou unto this, thou art a jolly doctor, and very pregnant in replies; but I see thou hast little to say for thyself and givest sufficient proof of thy insufficiency. There be here very able men that would gladly hear thee argue, but it appeareth that thou art confounded as much as thy companion.  
And 
i Temptations to single combats.  thou Balberith that dost secretly whisper in the ears of Gentlemen, and dost tell them, that what they love in their hart they should oftentimes use in their mouth: and by this means thou makest them to deny and foresweare God from the head to the sole of the foot. Thou dost also suggest unto them; what sir? do you not mean to defend your reputation? Can you endure such an affront? Remember such and such speeches, and how he thus and thus belied you: he is a base fellow, and in an under-ranke unto you; I tell you you must revenge yourself upon him, and call him into single combat. Thus though they be forbidden by God, excommunicated by the Church, and prohibited by the King's Edicts, yet are they transported beyond their temper and reason, and do desire nothing but to come to blows: neither lieth it in the power of man to give prevention unto these mischances.  

k Temptations against youth.  Then Verrine jested at Asmodee, and said, and thou (accursed fiend) dost persuade young folk that it is no sin to offend God, and so dost spread a vail over their eyes, that they cannot have the light to be their guide, but are forced to stumble in the dark.  
And thou Astaroth, master of the slothful, be thou their speaker, & defend thy cause, for thou art a powerful Prince, and dost excuse no man: Kings and Clergy men are alured by thy blandishments, and thou hast access everywhere, even when the gates and windows of men's hearts are locked up.  
And 
l Temptations to hardness of heart.  thou Carreau art he that maintainest that Lazarus could not be raised up to life, by Lazarus meaning the obstinate sinner: but I do hold it as a truth, that he may be raised again, not of himself, but by the assistance of the Church and of God, who said, Lazare veniforas, and so commanded the stone to be taken away. He it is, that is able without pain unto him, to do whatsoever seemeth pleasing in his sight.  
I affirm that God is able to take away the stone from the heart of an vnrepenting sinner: but he must confess himself & receive absolution from the Priest, according unto that authority which God hath given unto his Church: and in this manner is the dead raised up to life.  
Then he said, he that wants charity is not truly noble, for true nobility cometh from above.  
All the Citizens of heaven did rejoice at the birth of the Son of God; 
m A brief discourse touching the feast of Christmas.  neither is there any difference there put between the soul of a King and of a beggar, if it stand in the state of grace.  
Unto you a child is borne, and to you a son is given: he is both a King & a judge, yet but little in his nativity, that it might be published unto all, how tractable he is and how easy to be appeased, even with an apple. The apple signifieth the soul with the three powers thereof; the Memory pointeth out unto us the Father: the Understanding, the Son: and the Will, the holy Ghost Dedicated and bequeath your thoughts, your desires, and your works, to this Child, whereby you shall also offer up unto him, the odour, sweetness and beauty of this apple: this is the present that will appease and still him; and for this cause was he made contemptible that you might be bold to tender the same unto him. He is coeternal with his Father, which Marie, and none but she did at the first understand, yet had he not where to lay his head; give therefore now unto him the stone of your heart, that he may make a pillow of the same whereupon to repose himself. If the deceased King of glorious memory should have given his Son the Dauphin unto you, it is to be conceived, that you would have received him with great joy and applause: the celestial Father hath given unto you the Dauphin of heaven, equal to himself in Majesty; the Kings of the East came from a far to seek after him and to worship him, and doth it not become you to adore him in like manner? The time is at hand, that God will fill the void seats of heaven; that great day of the Lord approacheth, wherein he will place you in Paradise for evermore.  
Then Verrine said, I Verrine do renounce, etc. as is before mentioned at midnight Mass. After that, he invited again all creatures to praise God, for his unexpresseable bounty and infinite mercy, as is afore written. When he 
b divers judgements touching this history see the pag. 27. 28.  had finished his abiurations, Gresill followed with the like, and last of all Sonneillon did the same: who further added, Almighty God may'st thou be pleased to create a thousand hells anew for all those that will not be converted, give unto them a thousand lives, and as many as there be stars in the firmament (for all this is very possible unto thee, that they may suffer as many several deaths, as they had several lives bestowed upon them.  
The same day in the evening the two possessed women were exorcised by Father Francis Billet Priest of the Doctrine, and Verrine began to discourse thus. The heat of hell is not more unsupportable unto me, then are thy Exorcisms, and would God, I had been dease when I was first exorcised. Then he said, Belzebub, thou tormentest Magdalene, yet let it not trouble thee Magdalene, for it is now our custom to do thus, because we were guided neither by reason nor counsel. The Exorcist said unto him, Recede maledicte, who answered him in latin, Non est tempus. And when the Exorcist said, Angeli decantanerunt, Gloria, Verrine spoke these words, the Devils themselves did say, Gloria in excelsis Deo, for that it was no wonder that the Angels did sing, Gloria in excelsis Deo, but the miracle was, to hear this Gloria chanted forth by the Devils: and if it were put to their choice, they would rather make election to suffer all the torments of hell then once to pronounce this Gloria. He 
m divers judgements touching this History. see the p. 15.  farther said, some men do cavil and say, that the Devils cannot deliver a truth, miserable and stupid wretches, is not God powerful to make Angels and men and devils to obey him? Others say, that these are mere jugglings and fables: Others, that they are stage-plays and inventions: Others murmur, because they see no sign, and because those that are possessed do not speak all kind of languages: Others believe that Louyse might carry away these discourses which she had uttered from the many sermons which she had heard. It is not to be wondered that men believe it not, for it is a thing full of novelty and rareness. And thou 
n He did examine this, two several times, first at S. Baume in the month of januarie than next ensuing, where he looked into the verification of all these discourses, and took knowledge of the witnesses that had been present at the acts. In the second place he did read with great advisedness and attention this whole composure written in the Latin & French copies. There is a likelihood also that the whole body of this history will be reexamined at Rome by the authority of the supreme Inquisition.  Michaelis art to examine all this, and then the censure of the Church must pass upon it. But as he was esteemed healthy who was indeed infirm before God, as appeared by the Pharisie, so he esteemed himself infirm before God, who was indeed sound and healthy, witness the Publican.  
O blessed mother of God, thou didst not imitate Eve, nor questioned the Angel with 
o After the Angel had once said, Spiritus sanctus superueniet in te, etc. she never replied against it with the quomod● of infidelity.  quare & quomodo, but thou didst forth with say Ecce ancilla Domini. The Serpent suggested unto Eve, God hath given you to eat of all the fruit of these trees that are in Paradise: whereunto Eve answered, he hath commanded us, not to eat of this fruit, and added much idle language beside, so that at the last she gave credence unto the serpent, whereupon Adam fell also by the persuasions of Eve; but he should have said, that it was not lawful for her to take the apple, that he had no commandment from God to do it, nay that he was expressly forbidden. Wretched sinner if thy body say unto thee take and eat there is no offence in it, thy soul as Mistress of the body must give check unto it, and say, I will not venture upon it, for God himself hath prohibited it: And if thou chance to be so seduced, beware how thou follow the dangerous tract wherein Adam walked, but humble thyself without ask quare & quomodo, but rather confess thyself to be unworthy to suffer even the pains of hell for thy sins. Then he said, there are many that say unto the Priest, Father reveal and remember unto me my sins, but the Priest must in reason answer them, it is your part to examine yourselves, and to disclose unto me what your transgressions are, for I am not God or a Prophet, that I should be able to know the secrets of your consciences; your cause is here to be heard and pleaded, the client ought to furnish his Advocate with instructions. I tell you in this case the Priest is to demand his absolution from him, because he is confessed and not to penitent person: and men of this humour are worse than unreasonable beasts. The Confessor is sharply to reprehend such kind of men, but his reproofs must be interlaced with discretion, and must say unto them that they wittingly, and willingly have offended, and therefore they are to pray unto God, for his illumination, who is not dainty to grant the same to those, that beg it of him in humility: we must search for this light if we will find it; and knock at God's mercie-gate that we may attain unto it. For it is the sister of that eternal Word, which doth easily open this gate unto you: nay I say farther that this word is mercy itself, and yet it is environed with awful justice. justice is the sister of mercy, and the individual companion of Princes; take away the punishments of offenders and behold all order in confusion, and all civil Policy trampled upon and contemned.  

p An Apostrophe unto Magdalene.  After this he spoke to Magdalene, and said, Magdalene keep this child with all the chariness that may be, wrap him up in the swaddling bands of the mortification of the five fences, for he is ever presenting his five wounds to God the Father in thy behalf, which he received upon the cross for thy salvation. These are those precious pearls whose estimate is so beyond all value, that God the Father casting but his eyes aside upon them can deny no suit which he propoundeth unto him. jesus is a goodly flower in the garden of Mary, and always standeth in the sight and presence of his Father. Marcelia, it was thou that didst cry, blessed is the womb that did bear thee, but the divine word answered, rather blessed are they which hear the word of God and diligently keep the same.  
Then he said, O ye Kings of the East, you have worshipped this child; what pomp found you with joseph and Mary his Mother, surely nothing but an Ass and an Ox in a stable. Who revealed unto you that the King of glory was there? you did certainly behold the brightness and radiature of his face as the witness of his Divinity, with this he struck the soldiers to the ground who came to apprehend him, and to bind him with cords. And thou good These, who told thee, that he that was crucified upon the cross with thee, was a King? I am sure thou didst not behold any Crowns, Sceptres and Triumphs, or any such customary pomps and preparations: yet didst thou not desist from crying Memento mei cum veneris in regnum tuum. For although he had a crown of thorns plaited upon his head, yet instead thereof he hath acquired for you a crown of immortality, and in stead of his nakedness, he hath clothed you with the robes of glory. If a King should say unto a Gallie-slave, I will take thee for my adopted son, were not he senseless and dishearted, if he should reply unto the King; Sir, I am tied up here with a chain and therefore I will not be called your son. You are all guilty of high treason, and your estate base and more full of slavery than those that row in Galleys, for they at the least can beholde● the Heaven and Earth, but you that are sinners are overtaken, and encompassed with darkness. God saith unto you I will make you Kings, I will enrol you in the catalogue of my children, I will set you at mine own table, and will enrich you with all my treasures, only cleanse yourselves, and purge your souls from those filthy and ill favouring ordours wherewithal it is is defiled. O Christians, be not solicitous how to nourish your bodies, but be you careful for the food of your souls, receive the Communion often, for Christ jesus is many times consecrated, and many times sacrificed. Before you do communicate, see that you diligently examine yourselves, for you cannot too worthily approach unto this table, for although you should live a 100000. years, yet ought you ever to prepare yourselves: Let your humility keep wing with God's mercy, for so you shall draw unto you the humanity and divinity of your God. O blessed mother of God you have attracted the God of Gods from heaven to be conversant upon the earth: he made this great leap (as a Giant) because you became the servant of servants, whose humility when he had once perfectly viewed, he presently made choice of you for his Mother.  
The holy Ghost is the God of love, of devotion, of good desires and of compunction: knock at his gate, and he will give you whatsoever you shall demand of him, as he did enlarge his bounty to Magdalene, Peter, David, and the good thief. Besides, all these Saints are most ready to fly to your aid, and do desire your salvation an hundredth thousand times more than yourselves.  
God hath made three things, unto whose greatness no other work of his can aspire unto: that is, Heaven, the humanity of his Son, and his Mother. joseph noteth unto us the understanding, and Mary the will: Say therefore unto Mary, teach me to obey and love my brother: Say unto joseph, (who is Mary's guardian) make me to apprehend and to be sensible of my misery: and then will this child stream down upon you the dew of his grace, and fear; of his love, and obedience. Your Redeemer obeyed his Mother and joseph, yea he was content to stoop unto the commands of the ministers of Satan, not that he would thereby add any reputation unto him or his kingdom, but because he would be a precedent unto the proud of his great humility. The Devil doth here discourse of wholesome and useful observations, do you cull out the things that are good (as if a wicked Priest should propose these exhortations unto you) and if you will not, I tell you, you shall not be by me 
a Observe that he tieth no man to believe him. See the answer unto the 2. objection after the Epistle to the reader.  constrained thereunto. After all this he took his oath, and did call the wrath of God upon himself, if he had not sworn sincerely and in truth: he also added Sancta Maria ora pro eyes, Sancte joseph, Sancta Magdalena, Sancte Dominice, Sancte Stephano, the arch-enemy unto Sonneillon, orate pro eyes. Cursed be they who say, that the blessed Saints do not make intercessions for you   

The Acts of the 26. of December being the Feast of Saint Steven.  
THis day in the morning the Dominican Father did exorcise and at the beginning of the Exorcisms, Sonneillon who was in the body of Louyse began to discourse in this manner.  
I am constrained to speak of Stephen, and concerning superstition. Come hither Asmodee. Thou art that accursed one which teachest Magicians to use ligaments, portraitures & resemblances of wax, brass and stone, together with other abominations of the like nature, to the end that they may fire men and set an edge upon all fleshly provokements unto lust. Then dost thou cause the Priest who is the Magician, to baptise these statues, wherein he doth commit a most grievous sin, so that he that should baptise a Dove, an Eagle, or any other ●oule of the air, should come far short of the abomination of the same: for the birds do after a sort bless God by their melody and voices; although they have not a capacity of being baptized, because they are beasts and are without understanding: yet do I affirm, that those who should do this, should be less culpable and sinful, than those that baptise these idols which are the statues of Devils. O execrable Priest how careless art thou of thy dignity and calling? I speak of wicked Priests not of those that are good, in general not in particular, and I do advertise you, that they are Magicians, and by a consequent, slaves unto sin and Satan.  

a The slights and subtleties of Asmode●.  There are many sorts of Magic, of Magicians and Witches, Sorcerers and Sorceresses. Ha wicked Asmodee, thou blindest and seducest the great ones of the world, by telling them: you are mighty and powerful, who will call you to an account if you offend God? You may do whatsoever your heart desireth, none dare reprove you. The law is not made to cage in or control such as you, you are he that made the law: who then dareth to wag his tongue or to attempt any thing against you? There are also some great personages that give ear unto Magicians, and are scholars of this Diabolical Art, that by the assistance thereof they may aspire unto places of greater eminency.  
Asmodee thou art ever whispering in their ears, and saying, Sir you are a Prince, sublime your brave conceptions, and lift them up to a kingdom, than you are to think of an Empire, and then you must conquer the whole world, like another Alexander. By these means their repose is disseasoned with these wild and whirling apprehensions: and they are many times so forgetful of man, which they continually bear about them, that they give commandment to be adored as Gods: as appeareth by him, who waded into the Sea, to see if any thing were mightier, and more powerful than himself. The Devil doth cherish all ambition, and whatsoever savoureth of goodness he hath in detestation: he doth ever solicit all sorts of men of what quality or condition soever they be. But would to God he only insinuated himself unto the houses of great personages, he is everywhere, and tempteth all persons without choice or distinction of sexes. This 
b This is a description of pride and self-love, which esteemeth that the hairs and nails, nay the ve●y excrements themselves are as gold or precious stones.  appeareth in Nabuchodonosor, who was tempted with a desire, that whatsoever he did eat, might be converted either into gold, or into the semblance and show of gold; who for his pride was afterwards by God's permission transformed into a beast, and so at last became humble: for when he remembered what he was and grew penitent for his excessiveness of pride, he afterward was thought worthy to be saved, 
c Touching the point of Salomon's salvation 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 upon this particular. It is evident that Nabuchodonosor repented. See the Apology unto the 4. doubt, after the Epistle to the reader.  Solomon, I can tell you, was the world's wisdom, yet did the Devils entrap and take him by Magicians and women, so that he is now burning in the flames of hell because he never was bruised and humbled with such repentance as deserved acceptance from God. David indeed offended his God, but he did seriously repent, dewing and watering his couch with tears, and eating his bread mingled with ashes, that he might declare unto all, how much his heart was humbled and made tender.  
He further said to Asmodee, Accursed spirit, thou art also he, that dost vail and cast a mist over the eyes of such souls as are seduced by thee, and then thou lockest up their ears, that God's word may not pierce and penetrate even to the pith and inmost part of the heart: that so being both deaf and blind, they may lose all hope of their share in the kingdom of God. I mean not the deafness and blindness of the body, but a spiritual deafness and blindness, for it is not doubted but those that are corporally blind may enter into the kingdom of heaven, neither is the light of this world necessary thereunto: else what should become of the poor men that are blind? there should not one of them be saved; therefore I say that God speaketh not of the light which we see and comprehend, but of the light of faith. Then he 
a The slights and temptations of Baalberith.  spoke to Baalberith and said, Impious and accused Baalberith, thou art he that dost continually make God's name to be blasphemed. Thou also suggestest. What? are not you a great counsellor? do not you moderate the scales of justice? are not you a great familiar of the Kings? whereof should you stand in fear: Upon these suggestions dost thou lay the first foundations of single combats and Magic. But thou thyself being blind and full of villainy, dost make those to fall, that follows the paths wherein thou dost trace. Thou dost also say, Your rank and quality will bear thus many Lackeys, thus many Horses, thus many Pages: for from these external appearances will men judge of your true Nobility: but I tell thee, 
b Touching true nobility.  true Nobility is ever accompanied with liberality, and as it is studious to act those deeds that savour of charity and bounty; so doth it hate all viciousness and prodigality. Thou wilt never stand forth to answer for thy Disciples, when God shall demand of them an account of their works. Resist the Devil and he will fly from you: there are too too many that suffer themselves to be deceived: for some will chase at the poor that beg alms of them, and tell them they are too importunate; yea they will not stick many times not only to withdraw their alms, but to bestow many stripes and blows upon them: others say unto the Devils, give us a dinner in this world, and we will bestow a supper upon you in the world to come: others there are that will lay an imputation upon a whole company, for the default of some one that doth not orderly demean himself. Behold Baalberith, cursed are all thy doctrines and instructions. He 
c Against those that go to witches.  further said, There are those who when their children are bewitched, will use unlawful means to know who the witch is that did it, and in stead of having recourse unto God that he may by his good blessing cure the same, they go unto a witch, and entreat him to come and heal their children: wretches as you are, your misfortune proceedeth from the Devil, and you with your children were innocent, but are now partakers of the evil. Ought you not to go to God, who knoweth the reason why he hath permitted this evil, and not to the Devil or the sorcerer, to understand from them the remedy? you ought not to have familiarity with him, but to give the Church notice of the same, and seek redress from them, who have the care and charge of souls: But clean contrary unto this, you eat and drink with sorcerers, and by a necessary inference with the Devil, unto whom they have abandoned themselves bodies and souls, surrendering up their part of Paradise, and all the pretensions they may have for heaven. 
d The outrageous madness of Magicians.  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 Devils. The 
e The witches that were converted did assure unto us that this was true, so that they are but plagues and the authors of mischief in the house where they abide.  Devils do also cause them to renounce that natural affection which they should carry towards their fathers and mothers, and to all those unto whom they are tied unto by propinquity of blood: they forbid them to pray for them, and which is more to be abominated, they do many times command them to murder them: for it is the custom of Devils, to mischieve those whom they should love, and to return evil for good; as it is the property of God to render good for evil. I say further, that the children of darkness, do serve the devil with more diligence than the children of light do their God; 
f It is a toil to serve the Devil, but it is a repose and contentment to serve God.  yet is there a great difference between the service of God, and the service of the Devil. for your service unto God is associated with a settled and in-disturbed repose, but the bondage of the Devil is full of great vexations: for he commandeth them day and night, winter and summer, in sickness and in health, and in what state soever they be, they must make their appearance, and if they fail but the least scruple or minute of time, I tell you they are well beaten for their slackness, so that a galleyslave is not so manacled and bechained, nor a lackey so buffeted and beaten, as they are chained and beaten, that make but the least omission in the devils service: and which is worse, he giveth least recompense unto those that serve him most, for he hath nothing indeed to bestow upon them. Do you serve him with the greatest faithfulness that may be, yet all the reward you shall gain thereby, is nothing but the horrid pains of hell; witness those that have died without confessing themselves, and such as have departed the world in the like sort: I speak in general not in particular. The children of God when they die, do recommend their souls unto God, saying, In manus tuas, etc. But the last words that the children of Satan breath forth are, 
g The final obstinacy and hardness of heart of witches, together with their blindness of understanding.  The Devil take me body and soul. This is the recompense which they demand of him, whom they have so industriously served, and this is it which he hath promised to bestow upon them. And certainly they do well deserve hell.  
Then he said to Asmodee. What sayest thou? Is it not all true which I have here delivered? Asmodee answered, that it was so. Sonneillon replied, swear (Asmodee) that it is true, and I will take my oath with thee. Asmodee said, I will not swear with thee. 
h The Dialogue between Sonneillon and Asmodee.  Sonneillon answered, swear thou then by Lucifer, and I will take mine oath on the behalf of God. To this Asmodee replied, I tell thee I will not swear, yet I confess and do assure every body that what thou hast said is consonant to the truth. Then said Sonneillon, do you not perceive the malice of this accursed fiend. He useth these tergiversations and delays, to stagger your belief; and it is God's pleasure that you should merit more in that God (to try you) will not come and him to swear, then if he had actually commanded him to take his oath; for than he must of necessity obey. But let it suffice, that I do swear by the living God, that whatsoever I have above spoken is most true, and therefore let this satisfy you; which being spoken he accordingly took his oath. 
i This oath containeth four remarkable points and observations.  He further said, I will also swear that the Church will approve of all this, and that never Devil spoke in the presence of his Princes as I have done: hence it is that I shall 
k See the Apology unto the doubts, the 10. object, aftet the Epistle to the Reader.  receive an abatement and mitigation of my torments. Besides, God would never endure that this should be acted if it were counterfeited, because it would set open a vast gap, to let in the perdition of many souls.  
He further said, consider here the goodness of your God, whose manner is to set first before you those things that are worst: for you know that hither-unto, the viands which were served in unto you, have not been very pleasing, because we did nothing but ingeminate your offences. We must therefore now serve in unto you a banquet of confections. Then 
l A discourse touching S. Stephen.  he said, God hath commanded me, who am a great enemy unto Stephen, to praise those that in imitation of Stephen do forgive their enemies; he pardoned those that maliced him after the example of his great master Christ jesus, saying, Pater ignosce eye, quia nesciunt quid faciunt. But O great God, why didst thou not first recommend thy mother to john, and john unto thy mother? the reason was, not because thou wouldst not do it, but because thou wouldst give an example unto all the world, of remitting and pardoning the injuries done by their enemies.  
The riches of this world are but trash and ofscowring in comparison of Paradise. You will here object: What, is there filthiness in Paradise? I say unto you, that there is not, for no unclean or imperfect thing can enter into heaven, but I call riches trash, because the Elect make no account of them, and the blessed Saints do not esteem of silver, gold, precious stones, and all the riches of the world.  
The servant is not greater than his master: the Master entered not into heaven on horseback, but naked, and hanging upon the tree of the Crosse. Why therefore should you tremble at afflictions, troubles, persecutions, or whatsoever may deject and make you humble? it is for your good and his glory that these crosses make you thus to double under the weight of them, for by this means will he place your souls and bodies in Paradise.  
O wondrous accident! the world is conquered with the desires of it, Satan is an enemy to Satan, and his kingdom is rend and divided within itself, not by his consent, but by an unresistible compulsion. After all this discourse he said unto God, 
m Sonneillon his constraint.  Ho! cause an Angel to speak, or a man to deliver these things, and let me befreed from this unpleasing office. There are indeed many Preachers, but few hearken unto them, and if any go to hear them, they go to surprise and entrap them in their sermons, and to quote their gestures and actions. O blindness! that men should be more attentive to the voice of the Devil, then to the word of God uttered by a Preacher. Imitate Stephen and pray for your enemies, for by this prayer did he merit to behold the Son of God, and did win Saul to the bosom of the Church, who before was a persecutor of the same, and did keep the garments of those that stoned him: And Saul thou knowest, that his charity did plead for thee at the bar of the Almighty. Stephen whiles he was yet young was one of the first Deacons and Treasurers of the Church, a lover of the poor as if they were hi● brethren and a great familiar of God: it was therefore needful that he should suffer, as did you Margaret, Ursula, 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 whatsoever tribulations should be laid upon them. And thou Stephen if thou hadst not been such a notable instrument of God's glory, as thou wert ', the Apostles would never have thus esteemed and honoured thee. Say but (Father) every day for thine enemies, and it is sufficient, for it is a powerful prayer and full of efficacy. The abridgement of all perfection is, to pray for your enemies, and it is a 
n The powerfulness of prayer for our enemies.  wellpleasing sacrifice unto God, for he loveth the souls of his enemies a hundredth times more, than he doth the bodies of his friends: and one ave said for your enemies is of more weight and importance, than an hundred (Pater) for your friends. It is an easy matter to pray for your friends, but it is harsh and unpleasing to pray for your enemies and such as go about to kill you: this is a morsel not easily swallowed, yet doth it exceedingly conduce unto salvation, and is the path which chalketh out unto you the way of life; if it be done in uprightness of intention, in purity of conscience, and in charity, for the glory of God and salvation of souls. I tell you such prayers are no less effectual than the prayers of many Saints; yea than ecstasies and ravishing in spirit, and other such admirable mysteries. He that prayeth for another, hath said enough for himself. Then he said unto Belzebub, thou art startled at that which I have spoken, I plainly see that it doth much disquiet thee: what answerest thou unto these things? And thou Asmodee, make thy part good if thou hast what to reply: but I see you are tonguetied and cannot answer, therefore I will prosecute these things further. Then he swore that all which he had spoken should by public approbation be allowed: and speaking to himself, he said: O 
o The temptations of Sonneillon.  Sonneillon, thou art he which temptest men with envy, and dost withdraw men from praying for their enemies: for this cause God's pleasure is thou shouldest speak against thyself and against all hell, he hath taken thy own weapons and forced thee to beat thyself with them. Then he was asked touching three Articles, first of the state of Nabuchadonosor, next of the state of Solomon, and then whether he had said that S. Stephen was broiled upon a gridiron, for thus did some understand him. He directly made answer, that Nabuchadonosor was saved, and Solomon damned, that this opinion was a 
p It is a problem in the Church.  problem in the Church, and that his damnation was revealed to many Saints, but in modesty they would not attempt to make it known: that now God will have his Church to be certified of the truth thereof, for many read his fault, but no man ever saw any mention of his repentance: that God would clear up and dispel 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 faithful Spouse with some fresh remembrances of his affection. And this standeth with reason; for if a King to grace his Queen 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 than the Kings of the earth have both ability and will to enrich his Church with new immunities and endowments. john the Evangelist, thou art an Eagle and haste soared higher upon the wings of divine wisdom than any other: and although many mysteries have been revealed unto thee, yet didst thou not understand all of them, for the Armoury of God is inscrutable and full of hidden perfections, and he may from thence, when it seemeth good unto him, bring forth many strange novelties. I affirm further, that neither the highest Seraphin, nor the blessed mother of God herself do comprehend all the secrets of her Son, or of his humanity. For God is above all, and after him is Mary, who although she be a woman, yet is she the second after God, and is nevertheless the mother of God.  
After dinner, Sonneillon uttered many things tending to edification, that Virtue was ascended up to heaven, and in her ascent had let her 
q The mantle of impiety.  mantle fall, which, Impiety that remained upon the earth, took up and clothed itself therewithal: under which coverture and mask it cometh abroad to deceive men, who otherwise would decline the rock of such seducements. He further said that the damned should be punished in all the faculties of their soul, in their memory, understanding, and will, together with their five senses, and all this by the vision of Devils. At the evening Verrine said, that the time would come that his 
r He repeated this over diverse times, time will make the truth thereof to appear.  name should be razed out, and that many men should see the same. The same evening Lovyse was not exorcised, but Verrine made a terrible invective against Magdalene, because she grew cool in the acknowledgement of God's mercy towards her, and had not yet humbled herself with a full and perfect repentance. Then he admonished every one in particular, how they should discreetly carry themselves in that great business of their salvation.   

The Acts of the 27. of December being the feast of S. john.  
THis day in the morning, the Dominican Father exorcised, and Verrine after his accustomed manner began to speak thus.  
hearken and be attentive, the 
s The revelation hereof (if it be true) was reserved for the feast of S. john the Evangelist.  hour of that great day of judgement is at hand, for Antichrist is borne and brought forth some months passed by a jewish woman. 
t These are Predictions whose truth or falsehood time will bring to light, in the mean time we must hold us to that which the Church teacheth and practiseth.  God will raze out Magic & all Magicians, and witches shall return home unto him: the Sovereign high Priest shall give them plenary absolution, and all their complices shall be laid open unto the world. These are not fables or fancies, or words of jest and derision: I foretell you these things by the appointment of the holy Ghost, all which is true, I bear but the name thereof, and the Church shall hereafter admit it as a Revelation. God would prevent the Devil, and therefore he doth cause this annunciation to be made, that the day of 
u After the signs of the last judgement, there shall come a shortime wherein all things shall be hushed & quiet, in which men shall lull themselves in security and sleep as in the time of No●h. Luk. 17.  judgement is at hand, and that 
x See the Apology unto the 3 doubt after the epistle to the reader.  Antichrist is borne. Seven years before the great day of the Lord, the earth shall bring forth no fruit, the women shall not conceive, and many signs and wonders shall be seen as is in part already made manifest. For the son rebelleth against his father, the daughter against her mother, as you see by experience every day, and that now there are some of all Nations under Heaven who are converted.  
john the Evangelist, thou hast been entrusted with many celestial secreets: thou wert a dove in thy simplicity, and didst lean upon the breast of thy Redeemer at his last supper, and dost now take thy rest in Paradise 
y Some Doctors are of opinion that S. john is in Paradise body and soul, but in the parallel with the three following he meaneth that his body is in that terrestrial Paradise with the body of Moses.  Moses, Enoch and Elias you are there also, for your bodies were never found upon the earth.  
Great God of the Christians, thy Saints have many revelations, but such a one as this was never disclosed unto them, because the time of this Revelation was not then come; and the son of perdition was unborn.  
I tell thee O Spouse of God, thou shalt be beyond measure ungrateful if thou make nice to receive so excellent a present sent unto thee by thy husband, but I am assured thou wilt receive it, as shall also the chief dealers in Magic, if they will be converted, whereby they shall reap much mercy and favour, and then the secular arm shall have no power to inflict the rigour of justice upon them. It is the good pleasure of God, that his goodness should be founded forth by them, and that they should be the means of the conversion of many souls, as they were the instruments of their perdition. The 
z The conversion of Magicians.  Priest's duty is to absolve Magicians and Witches that shall repent, and crave of God the remission of their sins. And thou 
a This was put in practice at Aix, as it shall afterward appear.  Prince of Magicians shalt be particularly sis●ed and examined, and God shall menace and affright thee by the Devil, because other creatures have no force to work upon thee. France is infected with this dangerous Art of Magic: all the sisters of the company of Ursula are bewitched at Marseille, at Aix, and at many other places, so that the country swarmeth with the multitude of charms. Come, and draw near unto the child jesus, his hands be tender and cannot gripe you hard: yet ever have you in remembrance that this child only shall be your judge: that of all Nations some shall be converted, and that this miracle shall be spread abroad over all the world. There are yet many void seats in Heaven which God will have filled. Lucifer 
b The bravado of Verrine to Lucifer. , thou goest about to get those souls, for whom thou hast paid no ransom, but God hath fully showed that no man can wring that out of his hands which he hath determined to save. In this, God doth offer unto consideration a new tract of his wisdom, power and authority, which thou couldst not perceive: for he confoundeth and beateth thee by a Devil, who is thy servant and subject, and by two women he doth convert souls, and set all hell in an uproar and distraction. For since the time of this accident, more than a thousand souls have been converted to the faith: yet didst thou accursed spirit think, that thou knowest all things, when as I ●ell thee, Marie herself knoweth not all, although she be enriched with perfection, and hath much authority and power in heaven. These discourses are not drawn from the pit of Hell, for the tree is known by the fruit. When God giveth the fire of Charity, he also adjoineth thereunto the cinders of humility; for the fire is conserved under the ashes.  
Then he spoke to Carreau, and said; thou also art a wretched spirit; thou art he that sayest that God was not able to raise Lazarus to life, I tell thee thou liest, and he shall convert the Chief and ringleaders in Magic, and God shall be praised for his great goodness by those that shall behold the same.  

c A great reprehension & invective against men. See the Apology why this is the highest signal of God's indignation.  God perceiveth, that men esteem not of his Preachers, and therefore sent the Devil to deliver his truth by the mouth of a woman: Physicians to new maladies have new remedies and appliances: so because this sickness of men went beyond ordinary, it was expedient, for the cure thereof to apply extraordinary remedies, especially to those whom the Devil had deceived and conquered. I affirm, that it is necessary to go to Rome, for God will have this business examined and looked into.  
Then he desired to have his oath ministered unto him; and because he had revealed diverse things full of novelty and admiration, it was thought fit, that he should swear upon the blessed Sacrament. And whilst the Priest was holding the same, Verrine spoke of divers matters, and amongst the rest, that the 
d Touching religious orders.  company of the Christian Doctrine, and of Saint Ursula, and the order of Saint Dominicke should sprout up and flourish, (always without offence unto other Orders, as unto the jesuits and the like) that the Father, Mother, Uncle and Aunt, and almost all the kindred of Louyse were damned; that it was thought fit that she should speak this with her own mouth, and that he himself was constrained to reveal, that they were damned, saying, 
e It were a strange wonder that a woman honourably descended should speak this of her father and mother in public from herself, out of her fits she is of a composed understanding & very sensible in her discourse.  Louyse of a truth thy father and mother are damned in Hell. Who would ever have told john Cappeau, and Louyse de Baume that their daughter would openly publish unto the world their eternal damnation. I do not conceive 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 kept silence, upon the sudden he cried out again, the father of thy father, the father of thy mother, the father of thy grandfather, and the father of thy grandmother, and all thy kindred be damned: then he said, the King 
f See the page 259. touching King Henry the fourth.  of France of happy memory was an Heretic, but died in the state of grace: father Romillon, the superior of Louyse was also an heretic, but now he is her spiritual father; also Louyse herself was at the first brought up after the fashion of heretics.  
Then Verrine began to cry, that God might do well to use the service of a Queen, or a Princess in a work of this nature, in the which if he had made choice of Ursula who was a Queen or some such as she was, it were not to be wondered. And directing his speech unto God, he said, Why didst thou not rather choose a Queen or an Empress, than this worm here? But thou wilt reply, that thou hast no need of thy creatures, but that they have need of thee, that thou art always ready to bestow upon them, if they will further & cooperate with thy heavenly pleasure, that it sufficeth thee to find a soul framed & disposed unto that which thou wouldst impose upon it. Of a truth Lovyse, thou hast begged at God's hands to suffer the pains of hell, if it might be agreeable unto him, and this thou hast desired for the enlarging of his glory: yet that this might be without any final deprivation of the sight of God, according to thy request, God hath yielded unto thy petition, because thou didst put thyself upon his pleasure, and didst not indent with him to suffer after such & such a fashion, but didst make a free offer of thyself to be disposed by him as he pleased. And the truth is, all shall redound to the glory of God, to the exaltation of his Church, and to the advancement of thy calling: yet art thou to expect nothing but confusion and shame hereby, which thou dost confess thou hast well deserved, to wit, all sorts of injuries and reproachful contempts which thou canst suffer for his love. 
g When his discourse is not drawn from Scripture the Devil constraineth no man to believe. And we conceive that this which is here so spoken is spoken out of flattery.  It is true Michaelis, thou didst indeed affirm that thou hadst an inspiration infused into thee, to put such an intended reformation in practice; I tell thee, it is rather a revelation, but thy humility was pleased to give it that modest appellation, for those that are humble, had rather call it by that name.  
I tell you, that the Revelation of Michaelis, the inspiration of Romillon, and the will of God, do make a Trinity, that is, one thing in three, for the other two are dissolved into the will of God. If two different persons do meet in the concurrence of friendship, I affirm that there is but one heart and one soul, so when the creatures conform their will unto the will of God, they have then the same will with God.  
After many other discourses he swore in behalf of the sacred Trinity, and of all the church triumphant and militant to the confusion of all Devils, and to his own utter disgrace and shame; which oath he took in great solemnity upon the blessed sacrament, disavowing all double and sinister intention. Moreover he called Belzebub, and all his companions, saying unto them, speak now if you have any thing to reply, if I have kept in any thing that is fit to be revealed, I promise you to deliver 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 Devils to bring hither to his Church Magicians and witches to be informed of that which from thee I am constrained to speak against them. Hell is divided and in distraction, it waxeth feeble, and the cousonages and subtleties thereof are dismasked. 
h He did exorcise when he was at S. Baume as shall be seen afterwards in the acts of the last of December. pag  Lewes the Magician shall exorcise, the witchcrafts of the house of S. Ursula are at an end, and all the sisters shall be delivered, except Louyse and Magdalene, who are to go to Rome where Verrine by the mouth of Louyse with Magdalene shall make his declarations.  
The same day Verrine said to Magdalene, give the keys of thy house to God, who is the father of thy family, as the soul is the mistress, and the body the servant of the same: give the keys to God the Father, the staff of command unto the Son, and the fuel that is in thy house unto the holy Ghost, for they will settle a good order there, which is beyond the sphere of thy power to accomplish. The same day also Verrine was asked how he meant that Moses was in the terrestrial Paradise, because the Scripture mentioneth his death. Hereunto he answered, 
i This is a new revelation.  He may well be dead, and yet be in the terrestrial Paradise too, according to his body, for God might raise him up to life, because he is one of the four trumpets, who are appointed in the last days of the world to denounce the judgements of God to the four parts of the earth: and it is certain that neither his body nor the body of john the Evangelist could ever be found. But some man may here cavil that the Apocalypse mentioneth but two witnesses, to wit Enoch and Elias whom Antichrist shall put to death, Verrine answered, that which john hath said of the two witnesses is a firm truth, yet doth he not exclude others but maketh mention only of them that were to give testimony of God by their death, and not of john or Moses who had already tasted of the same.  

k The fall of the Angels. '  Then he said, that his rank was amongst the number of Thrones, and that he had command over three legions of Angels. That the greatest ruin and downfall that was in heaven 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 ruin of Thrones, and that therefore God would fill up his breach by the means and labours of Thrones.  
He further added, that Belzebub had tempted Adam and himself Eve, and spoke to her in the shape of the Serpent, but in all his temptations which he used towards her, he ever retained the face of a gentle.  
The same day in the evening the Dominican father exorcised, in the beginning whereof Verrine began to gibe and to be pleasant with Belzebub, saying, A Prince's fashion is not to beat a base fellow himself, but commandeth one of his meanest servants to do it: so fareth it with thee Belzebub, thou art not worthy that I should avenge myself upon thee; I do not care if. I bid my servant to do it. Then he spoke to Gresill and said, Cudgel me this Belzebub, wicked wretch as he is, that would dare to pluck God from his Throne, but therein his forces and designments were broken and crushed to pieces.  
I am God's Apparitor, I will be paid with good money, yet shall neither thou, nor I ever attain to Paradise, although he were willing to bestow it upon me. I do not say that he will give it me, but I affirm, that I shall be more happy than thyself, because there is a reward that attendeth upon my labours and painful endeavours: so that although I shall not enjoy felicity, yet at the least I shall not be tormented with the like extent of punishment; for God hath promised to allay and give 
l See the Apology, the 10. doubt after the Epistle to the Reader.  mitigation to the same.  
Moreover he said, wretched Belzebub, I see thou wilt speak, speak on, for all will light upon thy own head. Belzebub replied, I speak not to thee▪ Ha' Belzebub, said Verrine, I perceive it goeth hard with thee, the keys of magdalen's soul are not now in thy custody, for the gates are shut up, and the rod of command is taken from thee.  
Then the Exorcist spoke these words, Ecce non dormitabit, whereupon Verrine said, true, the Devil never sleepeth, but is ever wakeful to do a mischief: God never sleepeth also, but he always is vigilant to do good, for his goodness is greater than the iniquity and malice of all hell.  
john, thou wert the disciple of Love, and Magdalene the handmaid of Affection.  

m The action of Antichrist.  Antichrist when he cometh shall cause himself to be adored, and shall have Kings and Princes to be attendants in his train, but what reward shall they have of him? just nothing. He shall cause himself to be carried pompously in the air, and say that he is Christ and the Messias, but he shall be convicted of a lie, and be proved to be Antichrist. Then shall there be discerned the difference and distinction between the children of God and the children of Satan. The jews were once Gods best beloved children, but because they would not take knowledge of their God, but after a flood of so many blessings, did crucify him upon the Cross, for this cause did God repudiate and reject them. Christ jesus was promised unto them, but they would none of him, no not when he prayed for them, therefore they are deservedly deprived of so glorious a light; for he that hateth that which is good shall in the end be seized upon by that which is evil: the patient is well enough served, if the Physician leave him, when he refuseth and scoffeth at his counsel.  

n The several sicknesses of men.  You are all subject to sicknesses, some are infirm in their head, others in their brain, some in their eyes, others in their ears. Now if God who is the true Physician of your souls, shall ask you whether you be sick or no, will you answer you are not sick when you are? for he well knoweth by your pulse how you are affected. To those that are troubled with a pain in their head, that is to say to the proud, he ministereth the sweet and gentle physic of deep humility; too others that are sick of impatiency, of curiosity, or the like diseases, he doth 
o The medicines for these sicknesses.  ordain and point forth for every man a particular remedy according to the nature of his infirmity. But there is always some bitterness in these potions, which breedeth a difficulty in the Patient to take them. Mis-conceive me not, as if I should speak of corporal medicaments which are composed of herbs and simples, I speak spiritually of all sorts of virtues, which are the true receipts to cure languishing souls; take therefore and taste this medicine, I dare assure you it will make you whole, although you were sick even unto death, for you have a very cunning Physician.  

p See the Apology, the first doubt after the Epistle to the Reader.  Then he said, alas, behold the great day of judgement is at hand, for Antichrist is borne. If virtue seem bitter unto your taste God will sweeten your mouths with divine consolations, and will not that you should rise from his table with your palate disseasoned. It is high time O ye Christians to surrender and give up your will into the hands of your Creator: give unto him the three powers of your soul, your memory, that you may have him in remembrance, your understanstanding, that you may think upon his benefits, and your will, that you may be obedient unto him. Imitate the Oxen who feed all the day and chew the cud, or ruminate in the night: and let the servant no longer govern your house. The holy Ghost is at your bed's side, and hath in his hand a potion for the health of your souls: the ingredients are, a little humility, a little charity, a little patience, a little perseverance, a little hope, and a little resignation. This potion is not without some bitterness and mortification, but he is at hand with the sugar of his consolations to sweeten and allay the offensi●enesse thereof. Ought you not first to go unto Mount calvary, and there taste vinegar and gall, before you feed on those delicious viands, and drink that sweet wine and hippocras of heaven, or have the fruition of the vision of that eternal brightness? Receive therefore the Sacrament of the Altar, for it will preserve you, it will restore you, it will consolidate whatsoever is loose and disjointed within you: yet must every one of you always say unto himself, I am a miserable sinner, and most unworthy to receive my Creator. Thou john Baptist was by were't this great Sacrament was first instituted; thou didst rest thyself upon the breast of the Son of God, at what time there were many celestial secrets revealed unto thee: thou knowest full well that this is a Sacrament of love, and that the best advice that may be given is, that men frequent the same every 
q The frequenting of the blessed Sacrament.  fifteenth day, and have this meditation continually in their minds, that Antichrist is borne. You are therefore to play the parts of valiant and able soldiers, and not to show yourselves base or womanish ● nay I say further, that Virgins and married women are likewise to arm themselves against him: for 
r The time that is prepared for martyrdom.  the Church had never such plenty of martyrdoms as shall be in the time that is prepared for the same. There shall be two bands and two armies, the one belonging to God, the other fight for the Devil, and in this army shall Antichrist be. God would save his whom he hath redeemed with the price of his blood: on the other side, the Devil would ravin upon that, which is none of his own. Nothing happeneth but by the providence and will of God, and his pleasure it is that this time should come. When Antichrist shall be in his ruff and bravery, he will say, I am Christ, I am the Messias, and he will have many associates that will avow the same: but the true Christians shall tell him, thou art not he, thou art Antichrist. The same God who said unto the Ninivites, repent, doth now call upon you, my judgement is at hand, repent therefore and be converted. Children, obey the voice of your father: shut, shut, O shut your gates against Satan, if he would enter, say that God hath the keys. If the Devil be importunate, if he knock with impatience, if he would enter by violence, go presently to the master of the house, and tell him, Sir, you are our good shepherd, there are strangers without that would enter forcibly upon us, and if we be not mistaken, there be wolves without at the gate. Sir, you have the keys, you have the staff to beat them hence, you are able with the least wink of your eye to make them avoid the place: upon this information he will rise and chase them away to their confusion. Have your recourse to the Child jesus, he will be your Purueier and supply your necessities. Present your service to Mary, and she will aid you. Why do you rather choose to lavish away your time, then to pray for the health of your souls? you are first to honour the blessed mother of God, S. john, and Magdalene, and then the love of God shall be conferred upon you. Is it not good reason to reverence the blessed mother of God since that you are her children? I assure you, that no man living can make a bad end who hath honoured and reverenced the mother of God, Magdalene, Martha, Catherine, Ursula, Dominicke, Anselm, Stanislaus, Stephen, Anthony of Padua, and the Innocent children, but be wary, for in the greatest feasts and solemnities there is most unruliness and disorder.  

s The reprehension of the wise men of this world.  You deceive yourselves when as you say, that if God would have revealed these things unto his Church, he would have chosen the ministry of Preachers, not of Devils: but God is wise enough, yea he is wisdom itself, and doth little need to have your advice, or the counsel of Angels themselves. If he would have taken the advice, either of Angels or of men, when he selected and culled forth his blessed mother from all women, they would have told him, that it had been better to choose a Queen or a Princess; for the blessed Virgin was accounted mean and contemptible in the eyes of the world. In like manner, if he had taken any to advise with all, touching the place of his Nativity, they would have told him, what Lord, choose a stable? can you not with as much ease choose a Palace? But it is the custom of God to do that which seemeth good unto him, and not to follow the fancies and giddy conceits of men. Then did Verrine take his oath, that all this above mentioned was true, as he formerly used to do.   

The Acts of the 28. of December being the Feast of Innocents'.  
ON this day the Dominican father exorcised, and Verrine began to speak in this manner: There are two books, 
t The book of death kept by Satan is nothing else but the sleights and devices which he hath to ensnare us. But if by this book of death you understand reprobation, then is this book in the eternity of God as the book of Predestination is.  God keepeth the book of life, the Devil the book of eternal death, in which he registereth down all men's sins, as God in the other book setteth down all men's good works, whereof S. Martin is witness. The Devil ruineth all, and God restoreth all, for from a work of baseness he draweth actions of wonder, and maketh that which is unfruitful to become fertile.  
The way of life unto death is a broad and beaten way, but the way to return from sin to grace is full of mistakes and windings. It is not God's manner to employ the service of those that are drenched in mortal sin, when he would bring about some important work for the advantage and good of his Church: as also the Devil doth not effect any great matter for the advancement and augmentation of the kingdom of Hell when he useth the ministry of one that is settled in the grace of God. For there is a sympathy and consent betwixt God and his creature, whom he employeth in his business.  
God being omnipotent can easily out of unfruitfulness, nay out of a straw work plenty of wonders, yet is it requisite, that this straw do not let or give hindrance thereunto: for the reasonable creature hath free will given him by God, that by doing well he may merit, as by stooping to that which is nought, he may be punished.  
It is not with men as it is with Devils, for we are forced to do the commandment of God, which men absolutely are not, although God being the Lord of all, and their Creator, Redeemer and Sanctifier may lay his command upon them: but the Devil whose nature is depraved and devoid of the grace of God, doth nothing but by compulsion. God hath created his creatures without any consent or approbation of theirs, yet he doth not operate in his creatures without them, neither shall any be haled into the kingdom of heaven if he have no mind to go thither: God will open many means for the attainment of that endless bliss; but if a man will none, 
u The shipwreck of men cometh from themselves.  God will leave him to himself, and then he is utterly cast away. This shipwreck of him●elfe cometh not from God, but from the creature, who out of pure malice doth abandon the Mansion of his father, that by his precipitate courses, he may cast himself into the fire of Hell. A good King maketh a good subject. The 
x Concerning the deceased King Henry 4. see more at large in the page 219.  deceased King of famous memory was a lover of peace in his life time, and therefore God did crown him with glory and peace in that other world. Do not contend and cavil, whether he were an heretic or a Catholic, for the end crowns the work: he had offended with David, and God showed mercy unto him as he did unto David.  
It is the devils property to bring men from evil to worse, but God nurseth men up from good to better; for no unclean thing shall enter into heaven.  
Then Verrine said, at the pronouncing of these words of the Exorcisms, Tu Innocentium persecutor. Of a certainty Herod, thou wast a bloodthirsty man, thou wouldst have thyself styled the Messias, and yet didst endeavour to slay the true Messias indeed, in that massacre of Innocents': And although he was able enough to defend himself from thy murderous designments, yet would he decline thy rage, that he might teach us not to tempt the providence of God.  
Herod thought to kill Christ jesus, yet on the other side the Kings of the East came to worship him. Good Kings! what saw you in him to draw you to such an action so derogatory (as it might have seemed) from your States? He appeared unto you but a little child: Mary was no Queen, and there was no train, only joseph, an Ox and an Ass. Where was his Crown, where was his Sceptre, where were his hangings of Tapestry? where was the royal bed? what could you behold there but cobwebs of spiders sticking on the rafters, and an Ox that heated the child with the abundance of his vaperous breath.  
Thus you must do. The holy Ghost breatheth on you the breath of devotion, and do you lend your breath unto the little Infant, and being joined together, he shall be the fire and you the ashes. The breath of the holy Ghost is a fire, and representeth unto us charity; and your breath is the ashes of the meekest humility, for under the ashes is the fire preserved. Learn hence to speak of sacred things, advisedly, and seriously according unto truth, and beware whether you be rich or poor, how you blaspheme against him. 
y Which kind of poverty is the best.  The poverty of this world is not the means to make you happy, neither doth God esteem much of this poverty, for there be many that are now howling & frying in those infernal flames, that reposed too much confidence in this poverty. Blessed be the poor, but they must be poor in spirit, for theirs is the kingdom of heaven. Are you ignorant in what this poverty of spirit consisteth? It consisteth in this, to possess no other thing but God and him alone, for there are many poor people in the estimation of the world, who are rich enough in their ambition, and yet are there many Kings, Princes, and Noble personages, who are owners of nothing but of God and themselves: For riches are amongst indifferent things, neither hurt they those that make good use and appliance of them, according unto the Commandment of God, 
z Consolation unto the poor  Then Verrine turned to the poor that were there, and said, There is not one amongst you, but is better accommodated for his necessities, than was the Son of God when he lay in the manger, you should therefore say unto him, when he proffereth his kingdom unto you. Good God, I am not capable of such a bliss, and still you are to acknowledge your own infirmity: you must also descend down as it were to hell, which you are to do either in this life, or after you are dead: when therefore you are afflicted with adversities say unto him, I am ready to suffer with my Redeemer, for I have deserved much more, yet doth he compassion my tottering and distracted estate, and cheereth me up with the beams of his mercy. I assure you, that both I & you have to do with a severe judge, therefore humble yourselves and you shall enter into the kingdom of heaven. Grudge not that God hath made such an one rich and thee poor, or that he hath endowed such with wisdom, and hath left unto thee nothing but foolishness. For he created the Angels and marshaled them in their orders, there are the Seraphins, The Cherubins, and the Thrones, etc. every one in their several rank and station, and although there be such variety and diversity amongst them, yet you cannot say that they are subject to confusion. If you direct and level your actions by an upright intention, that is to say, if you square all your doings by the rule of God's glory, the salvation of your soul, and good of your neighbour, Satan will easily flee from you. Let your soul be furnished with three things, with upright intention in your memory, with pure affection in your will, and with sincerity of conscience in your understanding. The memory by calling to remembrance some wicked thing, offendeth not God; the understanding by considering thereof, incurreth no mortal sin; but when the will interposeth itself, then is there a consummation of the sin.  

a The book of the Crucifix.  Read diligently the book of the Crucifix, for in this book you shall learn poverty, patience, humility, and all virtuous knowledge: be not curious to make inquisition after human literature, for this shall be sufficient for your full instruction. He further said, that if a damned soul could break from hell, he would endure all torments whatsoever in hope to enjoy the vision of God, yea, this soul would say, that all these torments were but as flowers and roses. Then he added, God is united unto his Church, as the nail unto the finger of the hand.   

The acts of the 29. of December.  
ON this day while the Dominican father was saying Mass, Verrine held disputation with God, and on the sudden he thus expressed himself by the mouth of Louyse.  

b On this day Lewes the Magician was upon his way journeying towards S. Baume This was uttered with an admirable vehemency of spirit, so that the woman was all over in a great sweat. He seemeth to lesson us with what servency of spirit and charity we should pray unto God for such misled & wandering souls. And he made Louyse pray, by moving her tongue, as also he caused her to dictate letters in the name of Louyse, not in his own name, to which the said, Louyse gave consent as unto a thing which she much desired. See the annotations upon the 304. pag.  Great God, I offer up unto thy Majesty all the sacrifices that have been offered unto thee from the first creation of the world, and do also make tender of all those that are or shall be presented before thee, until the consummation of time be ended, and all this will I do for Lewes. I also present unto thee all the tears and repentance of all the Saints that are in thy Court triumphant and militant; and all this will I do for Lewes. I offer all the prayers which have been, are or shall be made unto thee, and all this will I do for Lewes. I further tender unto thee all the ecstasies and ravishments in spirit, as well of men as of Angels, which have been, are or shall be sent unto them, and all this will I do for Lewes. Moreover, I would (by God's appointment I speak this and not as I am a Devil) that the multitude of such as offer, were mightily enlarged in their number that so the oblation might be the greater, and all this I desire for Lewes. Then he said, Everlasting father, I now present and lay before you your well-beloved Son, who is in the hands of the Priest that now saith Mass, and all for Lewes. 
c See the Apology and the answer unto the 9 doubt.  I do further offer unto you all the merits of his blessed, and dolorous passion, trusting that you will take compassion on him. After this he said, Pater de coelis Deus miserere Lodovici, Fili redemptor mundi Deus, miserere Lodovici, Spiritus sancte Deus, miserere Lodovici: Sancta Trinitas unus Deus, miserere Lodovici. Sancta Dei genitrix ora pro Lodovico, Sancta Virgo virginum ora pro Lodovico: Sancta Maria ora pro Lodovico: Sancti Angeli & Archangeli, orate pro Lodovico: Sancti Patriarchae & Prophetae orate pro Lodovico: Sancti Apostoli & Euangelistae, orate pro Lodovico: Sancti Martyres orate pro Lodovico: Sancti Confessores orate pro Lodovico: Sancta Virgins & Viduae, orate pro Lodovico: omnes Sancti & Sancta Dei orate pro Lodovico. O Lodouice veni, veni Lodouice. 
d A prediction of the coming of Lewes  Why dost thou linger thus to be converted unto thy God? God is wearied, God is thirsty, and craveth to have his thirst slaked by thee Lewes, but thou like unto the woman of Samaria refuseth him, and sayest, thou hast not a pitcher wherewithal to draw water for him. Yet is not this a sufficient excuse, because he desireth to drink of the water of thy soul, which thou mayest minister unto him by thy conversion. Lewes, Lewes, Lewes, take the speediest and swiftest coursers that thou canst get, and come quickly, for if thou wilt thou mayest yet be converted. God is more powerful than the Devil, neither can any one pull by violence from him that which he hath resolved to retain unto himself.  
After this was spoken, the Dominican father did exorcise, and at the beginning of the Exorcisms, Verrine was very pleasant with Belzebub, and scoffed at him saying.  
Hola Belzebub! I pray thee relate unto us in what estate are the affairs of Hell: if I be not deceived thou droopest, and seemest to be troubled with the headache: it may be that these honest men have affrighted thee. Thou dost not imitate my example, who desire the censure of the Inquisitor of the faith, and of mine own accord call for the most penetrating and judicious persons that are. But I perceive thy sting is taken from thee, yet is it not fifteen days ago, that thou didst conceit with thyself, that thou were't able to chase God away from S. Baume. I would have thee now express thyself.  
Belzebub answered. I will speak when I see cause, and not when thou wilt have me. Well, well, said Verrine, I see thou hast nothing to answer. Then he said to Carreau, thy weapons are wrested from thee, for that stone which was before so hard, is now mollified, and the blood of the lamb shall supple and soften the same. Lewes say, Miserere mei, for thou art yet blind, but at thy arrival hither, 
e He never assured the conversion of Lewes.  peradventure thou shalt have a greater portion of illumination. O poor Princes, where is now your state and power, how cursed is he that dareth his ear unto your sly suggestions? What? can you give away that which you have not? Ha, ha, if the Princes be astonished and at their wit's end, what shall the poor lackeys than do? I tell you, that since God hath appointed me to be here, I will dis-mantle and unfold all your subtleties.  

f A simile against ●hose that are scrupulous in believing this wonder.  I do not wonder if this seem harsh unto some men's belief, for if a man should show unto another that is altogether ignorant and unexperienced, the eggs of silkworms, and that this man had never seen or heard what manner of thing this silk or these worms were, and should be told, that by the assistance of that industry which God hath bestowed upon man, there should worms be engendered of these eggs, which being fomented and diligently cherished, would in time spin and make silk, whereof excellent velvets and taffeties should be made, from a piece of which a fair Altar-cloth might be taken: I say, that this rustical fellow being devoid of judgement to apprehend these particularss, and altogether unpractised in this art, would in conclusion say, that he did not believe one word of this, for it is a difficult matter to believe that which a man cannot comprehend. But he that is conversant herein doth very well understand the art of cherishing and bringing them to their perfection. Your Merchants also do easily believe it, for they know the manner how the worms make silk, and the art how to dress a fair piece of damask from the same, yet they had need of great patience before they can see a piece perfected up and finished.  

g The application of the simile.  So fareth it with God in this work, he hath taken a little, grain such a one as myself (said Verrine) and another abject creature a little grain also, called Louyse, and will from their weakness draw works of power and wonder, that you may know that he needeth not the help of his creatures when he would put any great design in execution: for being Almighty, and the sovereign master-fencer, he doth always reserve some blows and passages of his art, of his power, and of his wisdom to the confusion of all Hell: but the Devil doth presently teach all the skill he hath to those that give themselves unto him.  
Moreover he said, you are all of you prodigal children, for some of you will not tarry at home in your father's house, other of you that tarry at home, lead a debauched and vicious life, and at the last are forced to diet with hogs. Wallow not in these your delights, for they are but the outward pills and rinds of acorns, the fragments of the feeding of hogs: let it enter into your consideration, that the composition of your souls is very noble, and that it standeth neither with decency nor honesty to serve Kings with husks, for if the steward should serve them so, he should well deserve to be sharply punished. It is not God's pleasure that you should seed upon such course and sordid viands; he hath set you at his table, and will feed you with the bread of Angels. The tables of great personages are abundantly profuse in delicacies, but what agreement is there betwixt Christ and Belial? The loftiest trees are most obnoxious to storms and falling, but the low shrubbs stand safe upon the ground. It is not enough to be seemingly honest in the eyes of men, as the Pharisie was, and yet to have a heart steeped in the gall of malice before God. Then Verrine said, that he would discourse no more as he had done, but bade them ruminate well on that which he had said, for Louyses voice was to be preserved for other occasions. The same day in the evening the Dominican father exorcised, in the beginning whereof, Verrine and Belzebub did dialoguewise confer one with the other, thei● speech was touching the state of Magicians and witches, and of diverse kinds of superstitions to the astonishment and admiration of the whole assembly. He further said that very evening, that father Michaelis had been dogged and pried into by sour Devils and so many Witches, to bewitch him, and that the charm was so violent in operation, that if he had once taken it he could not have outlived it three days.   

The acts of the 30. of December.  
THis day in the morning the Dominican father did exorcise the two women that were possessed, and before the Exorcisms began, the said father did humble himself before them all, and craved pardon of the assembly, in that he had the day before, been guilty of some open impatience.  
Then Verrine said, many times the mistress is as foolish as the chamber maid, and doth nothing that is pleasing in the eyes of the master, but is too much addicted to her ease and delicacies. What then doth the master, he complaineth on them both, and taketh away the keys of the house from them, yet without any manner of violence. 
h The goodness of God, and the malice of men.  The same doth God by the souls of men, for when he perceiveth that neither the chambermaid who is the body, nor the mistress who is the soul, doth perform any action agreeable unto him, he (as master of the house) takes the keys from them, and shut's the gates and windows himself, that thieves might not break in upon them: yet doth he all this without violence or noise, and patiently causeth the said keys to be delivered up unto him. Then he laboureth an atonement and reconciliation between the mistress and the servant, but in case they should resist and grow refractory, then doth he suffer them to fall, through their own default into the bottomless pit of hell: for as the proveth hath it, they that neglect to do good are at length o●ertaken with evil; and he who doth not choose Christ jesus for his host, shall have the Devil to be his companion.  
Christ jesus is the good shepherd that leadeth his sheep into pastures fattened by his body and blood: he is a shepherd and a lamb together, and was offered up as a sacrifice for your sins: give him the staff of your will, and leave the guide and government of yourselves unto him, for he will preserve you from the fury of ravening wolves. Cursed be the sheep that doth not suffer itself to be guided by him, it doth well deserve to be devoured.  
The sheep doth graze and chew the cud, so (saith Christ jesus) must you take and eat not flesh that is dead, but the living and celestial food of his body, there is no dainty in the world comparable to this viand. Paul in his ecstasy of spirit had an essay thereof, so had also some others after him: yet is there still plenty of this food, and the treasure of God's mercies is so infinite, that the Seraphins themselves cannot found the depth or know the end of his riches: for they do ever see new and undiscovered perfections in God, marvel not therefore if he bestow a new rePsent upon his Church.  
Then he turned to the image of S. Magdalene, and said, O Magdalene, thou were't abiding in this Baume, where thou didst repent, neither is it lawful for any man to enter into the little cave where thou didst lie, but upon his bare feet, and I Verrine am of opinion that God will hardly give way to a man hardened in his sin to pass into that sacred place. God spoke to Moses from the ●iery bush, Put off thy shoes, for the place whereon thou treadest is holy ground, and I also affirm that this place is no less sacred than that, because the Sacrament resteth here which is the Saint of Saints, and 
i An authentical history reporteth this.  Christ jesus himself in his divinity & humanity came down from heaven to visit Magdalene in this Baume. Consider therefore seriously you that approach unto the Communion, how precious a food it is which is administered unto you; to the serving in of which the Angels themselves are assistant as the servants and pages of God. O Marry, sacred mother of God, thou were't the first that didst taste of this meat, and were ' more familiar there withal then any other creature whatsoever, for thou didst humble thyself at the coming and salutation of the Angel, and didst repute thyself unworthy to be the servant of servants of the Lord. It is the custom of God where he bestows other virtues to circled them in all with perfect humility, to the end that the soul be not stained with the spots or pollutions of ingratitude, but may acknowledge those benefits which it hath received. For the grace of God is a weight by which a man sinketh into the gulf of his nothing, and is drawn up again on high to make a conjunction and concurrence of the creatures will to the good pleasure of the Creator: by this means also doth he understand how slavish and fearful his condition were, if that God did not wing and protect him from all danger. Marry, thou art she that like a weight didst draw down thy Son from heaven to earth, not for thy own sake alone, but for all other distressed sinners, so that he who will enjoy everlasting life, must have recourse unto thee. God indeed is that fertile cloud from whence all virtues drop down upon men. Thy son doth indeed present his wounds before his father, and thou art a remembrancer unto thy son of all the services and offices which thou hast done unto him, not by way of ostentation, but out of love, and to the end thou mayest obtain mercy and forgiveness for comfortless sinners. Whilst thou lived'st in this world thou were't fired with zeal and charity, how much more now when thou art so near unto the furnace of love, and the fountain of mercy. 
k An invective against Lewes the Magician.  Then he said, Lewes hath committed an infinite number of sacrileges against God, and hath caused a thousand and a thousand persons to deny their Saviour: but God is desirous to expect a little longer the event of things. Magic is the most pernicious and diabolical art that may be. France hath taken a strong & spreading infection of the same, and at Paris the schools of Magic are more frequented than the divinity lectures in avignon.  
God hath oftentimes offered himself and as it were waylaid the soul of Lewes, sometimes by preaching, and sometimes by other inspirations, but he would not give him a drop of drink.  
Belzebub drew him on to practise Magic and enchantments, the schedules are now in his hand, he hath been the occasion that many have died very strange and sudden deaths; and although God doth labour his conversion, yet doth he thrust away and reject the same.  
All that which hath been above spoken, began upon the day of the conception of the Virgin in the very place of penance, to figure out unto you, that you are first to receive into your embracements repentance, represented unto you in Mary Magdalene; and then innocence, pointed out by Mary the mother of God. When he had thus said, he took his oath as he was accustomed.  
The same day in the evening were these two possessed women Exorcised; whereupon 
l He spoke of the Magician.  Belzebub said, I am assured that about this time they hold their synod and assembly, will he relinquish this charge, to come hither? I must go see. Then Asmodee issued forth to give advertisement unto the Magicians and witches, as he said.  
The same time, which was about nine of the clock at night, father Michaelis came to S. Baume, from Aix, 
m The arrival of father Michaelis to S: Baume.  whence he came with his companion father Anthony Boilletot, and the master of the Chapterhouse at Aix, having finished his sermons for the Aduent. Upon whose arrival, there was inquiry made after Lewes, for father Michaelis did imagine that Lewes was come, because he set forth from Aix the day before, in the company of two Capuchin fathers: but he was not as then arrived.   

The Acts of the 31. of December. 1610.  
THis day in the morning were the two possessed women exorcised by father Domptius the Dominican: and Verrine began to speak in this manner. 
n This is to be understood, as in the piecedent Acts.   
Blessed mother of God, Veni Maria, veni in adiutorium Lodovico; Sancta Maria Magdalena, veni in adiutorium Lodovico: Sancte joannes evangelista, veni in adiutorium Lodovico: Sancta Martha veni in adiutorium Lodovico. Then he said, Most sacred mother of God, thou knowest those insupportable pains which thy Son suffered on the Cross; Verrine also did invocate many other Saints, that were assistant unto Christ at his passion on mount calvary. Afterwards he added, O sacred humanity, I adjure and charge thee in the name of thy eternal father, that thou offer thy wounds for Lewes: I charge thee, that thou present before him, all the pains, punishments and tortures, which thou didst suffer, for Lewes; make thou proffer also of that thirstiness which caused such a drought in thee upon the tree of the Crosse. And continuing his speech to Christ jesus he said, What Lord? are you thirsty? you are a fountain that can never be drawn dry, you are a sea of waters; you are the seller of all sorts so excellent wines, and do you cry Sitio? Lord the souls that are in Paradise are able to quench this thirst. But some one will object, what? can Christ jesus be subject to thirst, and such natural infirmities? is not his body glorified? said he not, that the Saints in heaven should no more hunger and thirst? how can God who is the centre of all perfections, have upon him such an impotency in nature? Verrine answered, God is weary without weariness, he is impatient without hastiness; he was thirsty on Mount calvary, but it was after the salvation of souls, for whose sake if it were expedient he would once again be re-crucified, on this very 
o There is a great fair Cros●e at S. Baume.  Cross of S. Baume, if his body were passable and subject to suffering: O how unexpressible is his compassion towards you? Then he said, This is the Friday of your redemption, and the day of Lewes his justification, if he please: let him ponder upon these words, Remittuntur tibi O Lodouice peccata tua: and also these, Vade in pace. Lewes why dost thou thus foreslow thy coming? O ye Capuchins, Capuchins, Capuchins, hasten your pace, and come quickly. But you will object, that you are barefooted, and that it is impossible for you to make such festination. 
p The stop which was laid to hinder the Magicians coming by great store of rain, that tell down in great plenty two days together.  indeed Hell did yesterday and to day raise such a storm, and made the clouds to spout down rain after that unmeasurable manner, that the Devils had well hoped to give some stop unto thy work (O God) but thou art ever omnipotent, and dost make thy creatures to stoop under thy commands, although they be most rebelliously bend against thee.  
Then speaking to Magdalene he said, Sigh not thus, God hath the key of thy soul, and will give thee meat from his own table. Thou Belzebub art heavy, but I am glad; knowing that whatsoever is held by the puissant hand of God, cannot be plucked from him, by the strength or policy of hell.  

q The soul is a Vineyard.  The soul is a goodly Vineyard, purchased at an high rate, but the number of those that manure and labour the same, is small and not worthy to come into consideration: yea some of the labourers themselves suffer the Wolf to steal in, and to make havoc in this Vineyard: the master whereof is the Son of God, who is without mother in Heaven, and without father on earth, a second Adam, conceived of a Virgin without sin. The Eucharist is the Sacrament of love, and the nourishment of souls, translating you unto glory, and making you as Gods. Paradise is the habitation of Saints: but if thou wouldst be absolute and complete in perfection, descend by contemplation as low as Hell, and say, I am unworthy to suffer the pains of Hell, although that horrible pit of sulphur was built for such as I am, who carry in my bosom the wellspring of all sins and wickednesses. But how few are there that arrive to this point of humiliation, and undervaluing of themselves, although it be the centre from whence they are to begin, and the highest assent whereunto they are to climb: yet this debasement of themselves taketh little root with the greatest sort of men. Who is he that will believe that himself is the cause of all the evils, pains and judgements, that have been so fearfully reigned down upon you! especially if he have from his youth lived in some religious Order, and observed the rules and precepts of his Superiors? yet is this humility the extract of all perfection, & the Queen that draweth after her, all the other Princesses, Ladies, and Damsels: and which is more, the mother of God is humility itself, and doth therefore the rather exact it from you. God hath given two wings unto the soul, the one of fear, the other of love; the first hath regard unto sin, the second doth apprehend the goodness of God.  
He that eateth at a King's table, will not sit with foul and un-washed hands, though otherwise he be of a rude and boisterous behaviour: and will not you be careful to wash your hands with the water of contrition, and make confession of your sins? Christ jesus at the first institution of the blessed Sacrament, did wash the feet of his Apostles, and Peter at the beginning would have hindered him; but when he saw, it was the good pleasure of his master, he then subjecteth himself thereunto. judas himself set his feet upon the breast of the Son of God, that they might be washed, yet would he not for all this be converted. john leaned upon the heart of his master, and therefore had the wings of an Eagle given unto him; so that he was afterwards the adopted Son of the blessed Virgin. The judgements of God and men are infinitely different; for many are sickly, and in a consumption by their sins before God, who in the estimation of men are very healthful: and chose those that are sound before God, are ●eeble before men. God will come to judgement with terror and power, all things shall tremble before his face; the 
r Touching the day of judgement.  Angels and the righteous shall go before him like burning Torches, all creatures shall behold this awful spectacle, and shall be arrested before this Majesty. Then shall the books be unfolded, and all shall be laid open in public. You have many here that are shamefast and nice to confess their sins: in the mean time the Devil booketh down all that is actionable, and hath ever his pen and inkhorn ready, so that he omitteth nothing, and intendeth to object it against you openly and to your disgrace. It were a folly beyond pardon to beg a straw of a mighty King, for Prince's Presents are like themselves, magnificent, and they are not to be disseasoned with petty suits: Thus, should not you crave the straw and stubble of temporary blessings from the King of Kings, but you should beg of him the treasures of heaven, which he himself is contented you should request at his hands. Pray him to give you patience, humility, and other virtues; and be not ever soliciting him for fair weather, for rain, for the riches and preferments of this world. Whether it rain, or whether it be fair, be thankful unto God, and cooperate with him in all things, so shall you give best satisfaction unto him.  

s The arrival of the Magician.  This day in the evening there came to S. Baume, Lewes Gaufredy with father d' Ambruc subpriour of the covent at S. Maximin, and two Capuchin fathers: where it was thought fit that Lewes the Priest should exorcise Louyse, and to that end father Michaelis granted unto him all his power and authority. Whereupon Verrine made Louyse to cry very loud, and began a prayer full of zelousnesse and devotion, desiring Christ jesus to take compassion on Lewes: And he pronounced this prayer so passionately, and with such affection, that he made many men's hearts to throb and melt with compassion: yet some others did break off this prayer, & said, that it was not fit to suffer Verrine to make such prayers. Notwithstanding after these interruptions were blown over, Verrine propounded certain interrogatories unto 
t The devils interrogatories unto the Magician.  Lewes, saying: Primo, Whether God be omnipotent or no? to which Lewes answered, That he was omnipotent. Secundò he demanded of him, Whither the Church hath power and authority to command Devils? Lewes' answered, that the Church had such power. Tertiò he asked him, Whither Devils may be enforced to utter a truth. Lewes answered that they might. Quartò he demanded, Whither the oaths which are taken by the Devil, with all the conditious and solemnities requisite unto the same be of validity or no? To which Lewes answered, that they were of validity.  

u The devils inference upon the Magician.  Then said Verrine to the fathers that were present. Mark well with me what he hath here granted. And so he bade Lewes to exorcise him, which accordingly 
x Lewes performeth the office of an Exorcist, which was according to the prediction mentioned in the page 265.  he did. But not being able to read, and being altogether unacquainted with matters of Exorcisms, at every word he asked of father Michaelis, must I say thus and thus: to which the said father answered, yes; and bade him to proceed.  
Here is to be observed, 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 upon that point, in steed of invocating the name of God, he bade all the Devils of hell to fetch him, if it were true: which he oft repeated to all the questions that were propounded unto him, and made show as though he wept, yet as experience taught us, and as Belzebub himself did advertise us, he did not shed a tear. About the end of this exorcism, Verrine exhorted Lewes to renounce all Magic, and to turn unto his God, and to this purpose laid before him many pregnant motives and inducements.  
It befell, as the said Lewes was exorcising Magdalene, 
y Belzebub and Verrine laugh at the Magician, for that he was become an Exorcist.  Belzebub and Verrine began both together to laugh a loud, saying, Who would ever have thought that Lewes would have exorcised Magdalene & Lovyse? At the Exorcisms that were said by Lewes, and also when they were ended, Magdalene shut her eyes, because she 
z The fear that Magdalene had to look upon the Magician.  would not see him, having him in detestation because he was a seducer, a Magician, and a man so execrable, as indeed he proved.  

a The Devil reproveth the Magician and telleth him his wicked acts.  When Verrine had once laid him open, who he 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 Magic, and the charms which he gave as well to the house of S. Ursula, as to many other persons and places, he took his oath upon the blessed Sacrament, that all these things were most true. Also 
b Magdalene and the Devil do both accuse the Magician.  Magdalene confirmed the same by a double oath, and that upon the blessed Sacrament also. After all this Verrine said, that they might do well to shut up Lewes in the place of penance, and that it might be locked fast upon him, with a lock of iron, and that two Priests should lie and watch with him in the said place of penance, and two should remain without that he might be safely kept from making an escape.   

The acts of the first of january being the feast of Circumcision. 1611.  
THis day in the morning father Michaelis together with the two Capuchin fathers, father d' Ambruc Subpriour of the covent of preaching Friars at S. Maximin, and two other Priests M. Gaubert and M. the Rets, held a 
c A counsel held for the verification of the precedent acts, with the exclusion of the fathers, the Exorcists and Confessors.  counsel at the King's 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 be excluded from the counsel, because the said father Michaelis meant to proceed legally, and to that 
d The two women that were possessed are separated that they might be examined.  purpose had sequestered and examined severally 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 commandment that was imposed upon him not to speak, began to discourse and say, that God by revelation bade him make declaration of those admirable discourses, which he must utter to those that were come purposely to hear him.  

e The Dominican father was ● little discontented because he was excluded from the counsel, for he ●●ceaued that they did him wrong as suspecting him of partiality.  The Dominican father who was the Exorcist demanded leave and licence of father Michaelis his superior to go home to his country, but not with that modesty which is wont to be used to one of his rank: yet did he prostrate himself to the feet of the said father, after the fashion of his Order, in the presence of the Capuchin fathers, not without some appearance of spleen and anger. His resolution was to get him home, because father Michaelis gave order that he should not be present at the consultations, nor hear or examine that which had been declared by Verrine: for his purpose was to examine and look into these particulars himself, together with the above mentioned fathers. And this was done by good advice 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 conveniency that he should be present at these examinations, that it might be the more fairly carried and not obnoxious to any partiality or passion.  

f The audience of Magdalene.  The same day in the presence of the said father Michaelis the Capuchin fathers, and the others above named, magdalen's desposition was heard, who, in perfect sense & memory and in the presence of Lewes Gaufridy disposed 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 eleventh of january until almost the last of April. Furthermore, she showed the mark which she had in her feet, which to outward appearance seemed to have lost all sense, as experience made it clear when they made proof thereof, by putting pings into them. Notwithstanding this deposition, Lewes would by no means make acknowledgement of his fault, but in a menacing sort he said, that in time he doubted not but to have reason against those that had accused him, and that he would never desire to stir alive from S. Baume, if he were not found innocent.  

g The Magicians renouncing of Sorcery.  This evening father Michaelis did exorcise the two women that were possessed, whereupon Lewes, by the advice of some of his friends, renounced the art of Magic, and at every renunciation Verrine answered, Anon: and in disclaiming all the schedules Verrine likewise answered, Amen, and said unto him, Lewes, prepare thy soul, and God will give thee the light of his grace.  
As father Michaelis in the exorcisms was saying these words, Qui inferni triumphator fuit, Verrine replied, he shall triumph of hell again which is now full of anguish and distraction; and when the Exorcist said, Quem ad imaginem suam fecit, Verrine spoke and said, it was a goodly Image indeed before it was defaced, but God doth once again take his pencils and colours to repair and make full those lineaments that are impaired. After this Verrine spoke to Lewes and said 
h Verrine would often say that the Magician was the lost of an infinite number of souls, ●s Ad●m in times past had been.  Adam ubi es? Adam ubi es? Cry unto God from the bottom of thy heart, and he will hear thee, pray unto him that thou mayest go where the quire of heaven doth sing Sanctus, Sanctus, and not where they curse father and mother, and the everliving God himself. Then he said to Belzebub this house is yet open, and full of ruins, but if Lewes will but lend the table of his heart to God, he is so good a workman that he will depaint a lively portraiture upon the same.  
After this father Francis the Dominican took the stole and demanded Astaroth why he spoke not; whereunto 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 endeavoured to persuade him to be converted, inviting the Son of God to present his wounds unto his father: the Virgin Mary, to show her breasts unto her Son: Peter and Magdalne, to obtain grace for Lewes by their tears, repentance, sorrows, and contritions.  

i verrine's exhortation to Lewes.  We are here to note, that Verrine said to Lewes, thou art like a desperately sick man that lieth at the point of death, who although he have the use of none other of his members but of his tongue and ears only, yet if when the Physician doth ask him touching the cause and progress of his malady, and he shall answer that he knoweth nothing, and that he hath lost the use of his memory, notwithstanding all this he may recover as long as his soul is in conjunction with his 
k That is to say there is no hope of men after they are dead.  body: for it sufficeth the Physician that the patient conceiveth himself to have need of help, and permitteth that they minister unto him those remedies that are fit for his recovery. So Lewes, the Devils have taken away thy 
l The Magician told us, that if we did understand his condition we would be amazed at it, for he had no memory. But in this he did cooperate with the Devil, & gave his consent there unto, which being by the Devils oftentimes practised upon Magdalen they could never by any charms bring the same about (as shall be seen hereafter) because she would never consent there-unto.  memory, but it is sufficient to recover thy health if thou wilt but bequeath the manage of thyself unto the true Physician of souls, who will incontinently apply those medicaments unto thee, by the force whereof thou shalt easily recover.   

The acts of the Second of january being Sunday.  
THis day in the morning the Dominican father exorcised, whereupon Belzebub told them that he was bound by an oath which Lewes had taken, but being discharged and unbound he swore very solemnly, 
m Belzebub accuseth Lewes the Magician.  that Louyse was really possessed, that Lewes was the Prince of Magicians, and that he himself had sucked upon him certain undiscerneable marks; one in his head, and another in his side: that Lewes had bewitched Louyse, and that by a charm of his, she was possessed. And this charm he gave unto her to cause her to commit some soul crime against her God, but he of his mere grace had preserved her. Verrine also confirmed the said oath of Belzebub, and called upon all sorts of creatures to take vengeance of Lewes, if he were not converted. Then he rendered the reason, why God would make use of him in the discovery of Lewes, because (said he) he had renounced all things that might convert and discover him except the Devil. Then Verrine by the tongue and consent of Louyse presented before God the father, the 
n Louyse related unto us that she understood well all that Verrine had prompted unto her, and did readily cooperate and gave her assistance to all the prayers that were powered forth for the conversion of the Magician.  wounds of his son, and said, if thou wilt thou canst pardon Lewes, and a drop of thy sons blood is able to appease thee. He further said, Mother of God, restore unto this poor infirm wretch the use of his senses, and to this blind man the light of his understanding: plunge thyself Lewes into the wounds of thy Redeemer, and he will receive 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 shall be made by 
o Touching Antichrist see the Apology unto the doubts.  Antichrist, and many shall then suffer martyrdom.  
Then he said, it is not so difficult a matter to purchase back the souls of Cain, Pilate, Herod and judas from hell, or the Devils themselves, who are too well acquainted with the torments of that place, as to withdraw the soul of Lewes from his abominations whereunto it is so strongly glued. 
p The hardness of the Magician's hart  Lucifer himself, and the whole rabble of Devils would not resist with so settled and resolved obstinacy, if God were to call them to repentance, as this Lewes now doth.  

q The advice for the separation of the women possessed.  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 have certain information whither they were really possessed or no: which particular the Precedents and Counsellors of the City of Aix were very desirous to understand. Hereupon it was concluded that they should be separated, that Magdalene should remain in the King's chamber, and Louyse in another chamber, both of them attended by certain women appointed for that purpose that they might not speak 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 only be admitted to the Exorcisms, that so all suspicion and doubt might be removed, which some jealous brains might conceive of this fact.  

r The Exorcist changed.  The same day in the evening, father Paul, Priest of the doctrine who was purposely come about this business, a man of extraordinary note, did exorcise, in the beginning whereof Verrine spoke as if he had been Louyse herself, 
s Leviathan's answers.  saying; Exorcise me no more, for I am not possessed. Then the Exorcist demanded Leviathan what was become of Belzebub, he answered that he was entered into the body of Lewes: To this the Exorcist replied: Why dost not thou get thee out of this body which is none of thine? Leviathan answered, that he would not go forth, because he was destinated thither for to torment her. Then father Michaelis asked him, Quod tibi nomen: he answered, Leviathan: Then he demanded of him again; How many are there in her? There are of us (said he) in every part of her body. Whereupon, ask him again, Why they did not get them gone. He replied, we cannot go from hence until the schedules be delivered. Then he was asked where these schedules were. He 
t He said this because he was put to silence upon the accusations against Lewes, for a season.  answered that he 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 he might pretend to have by those schedules; whither being come, he made his renunciation accordingly. Then Leviathan said, this renunciation cometh not from his heart. After all this, a Capuchin father began to exorcise Lewes: and when Verrine proffered him his assistance, and the means to do it, the Capuchin father said, I have to do with thy master, Obmutesce maledicte. Ha Michaelis (quoth Verrine) God hath unloosed me, and dost thou tie me up? Then the Exorcist said again unto him, Obmutesce maledicte. But Verrine would not hold his peace, and turning him to Lewes he said, Whence ariseth it that thou art not able to impose silence upon the Devils which are in the body of Louyse, and yet hast power to chain up those that are in the body of Magdalene? As I am a Devil I cannot know thy inward thoughts and apprehensions, but as I am here by God's appointment, I do easily dive into thy most reserved cogitations.   

The Acts of the 3. of january.  
THis day in the morning (after that Lewes had been with father Michaelis in his chamber, and made semblance to weep, although he played the hypocrite in all this) Magdalene being much tormented with the Exorcism, Verrine began to speak in this sort:  
Almighty God, why dost thou not send an Angel, 
u The devils exclamation and invective against the obdurateness of the Magician.  or some famous Preacher to unfold these mysteries, but dost thus make a silly woman the instrument of thy glory? but it is enroled in thy eternal decrees, that thou wilt utterly confound the damned Art of Magic, by the means of poor and disrespected creatures. Make me to change states with the Magician, and I will assure thee that I will repent me of my sins: for if I might obtain this grace at thy hands, I do not say that I will prostrate myself only at thy feet, but would also humble myself to the lowest depth of the pit of Hell, and pray thus unto thee: Good God, erect a ladder from the bottom of Hell, which may reach unto the Heavens, and let all the steps be framed of the sharpest razors, and I will with all my heart pass up and down upon the same, ascending and descending till the day of doom shall approach: all which I would esteem as easy as to tread on flowers and Roses, and should accept thereof as of a high and singular favour. This Magician Lewes (O God) hath sometimes pronounced the words of consecration, and at other times not, he plays the hypocrite and Pharisie, making journeys into Turkey and Flanders, to visit the Synagogues and assemblies of Satan. It is not for me (good God) to find fault with thy Majesty, yet I wonder why thou wouldst permit such prodigious villainies to be contrived and acted. Of a truth I see thou wilt show hereby the un-exhausted riches of thy bounty, as thou didst in times passed to Peter and David. A wicked life and a good end do seldom follow one the other: he that will die well, must live well.  
Then he said unto S. Magdalene. Magdalene, thou hadst once thy body possessed by Devils, but not after the manner that Magdalene here is possessed. Thou were't once a Courtesan, and wert amorously inclined to keep company with proper and handsome men, but at the last thou didst fall in love with the fairest among the sons of men, as this Magdalene now doth.  

x The hypocrisy of the Magician.  Then Verrine said, Lewes unto outward appearance seemeth to be a Saint, but inwardly he is full of all impiety: he pretendeth abstinence from flesh, yet doth he glut himself with the flesh of Infants.  
here is to be noted that Belzebub also witnessed the same at an Exorcism: wherein it was demanded of him what the reason was, that during the space of nine or ten days, that Lewes remained at S. Baume, taking his meals with the religious persons there, he ever left his meat upon his trencher and would eat nothing: to which he answered, sporting and gibing at him, Tush, he little regardeth your pottage and eggs, he feeds upon good flesh, the bodies of Infants, which are invisibly sent unto him from the synagogue.  

y This is very observable, for he made repetition diverse times of the same.  Moreover Verrine said Louyse shall not live long to enjoy the glory and good of this action: for 
z The death of Louyse.  she shall die soon after the Church hath approved of these acts.  
You ask to have signs showed unto you of her possession: some would have me speak Greek, others Spanish, and many ask questions of me in Latin; but I tell you this work is very far distant from the admittance of any curiosity. I have foretold you many things already happened, as that Louyse should be examined, and Magdalene converted, and do you yet with the pharisees hunt after signs and wonders?  
Then he said, all the conventions of Sorcerers are in an uproar, and Hell itself is in confusion, seeing that the conversion of their Prince Lewes Gaufridy is so closely pressed: they are more distracted than the Kingdom of France would be, if her most Christian King should become a Sarazen, or then the Church would be, if the Pope should prove an Heretic.  
He further said, God will root out this cursed race, and will fill up the seats of the Angels that fell, because the day of judgement is now at hand, and 
a Touching Antichrist, see the doubts after the Epistle to the Reader.  Antichrist is already borne of a jewish woman that was got with child by an Incubus. God will now prepare his soldiers for the field, and the Devil his: Magicians shall be the forerunners and Prophets of Antichrist.  

b Two Capuchin fathers go to Marseille.  This day about three of the clock in the afternoon the two Capuchin fathers departed to go to Marseille, which journey they undertook both by the advice of father Michaelis, and of their own voluntary desire, to inform themselves of the life and manners of Lewes Gaufridy, and to search his chamber and books, if peradventure amongst them any schedules or characters of Magic might there be found.  
The same day in the evening whiles father Michaelis was exorcising, Belzebub cried out, see, see, the 
c Witches are carried invisibly.  witches, that are come to visit their Prince Lewes: to which Verrine said, their Prince called for them, but God muzleth up the wolf that cometh to devour the sheep. It is the dog's duty to obey his shepherd, and to bark and give notice unto him of the wolves coming, and 
d Verrine barketh like a dog.  thereupon he presently fell a barking like a dog, which he did at sundry other times when the Magicians and witches came to S. Baume invisibly. Then he said, will you not suffer me to talk, who am an instrument in the discovery of these witches? And Belzebub being asked what they were that were lately come thither, and from whence they came, he answered I am bound to silence. Whereunto Verrine said, do not wonder that he speaketh not, it is by reason of your unbelief; would you have God come down from heaven and lead you up and down by the hand. You have the Prince of Magic in your hands, will not this satisfy you? But you are so blind you will believe nothing. than he cried with a loud voice, Magicians & witches, God confound the whole rout of you: what seek you here in this Church? this is not a place for your cursed Synagogue: but I see your 
e The superior Devils do tie and bind up those that are inferior and in subordination unto them, as amongst men the stronger bindeth him that is weaker, and maketh him to hold his peace. So amongst living creatures, one by the instinct of nature, doth master another.  project is to check the Devil and keep him from speaking, and thou accursed Magician, the ringleader of this rabble; God confound thee thou stinking Goat. Then he took his oath that the Devils in Magdalene were bound, and could not speak, and that he was free from the same, and therefore (said he) you ought to listen unto me who am of a contrary faction unto them. Upon this he was bid to discover the ambushments of the Devil: whereunto Verrine said, since you will needs have me to express and explain unto you what I formerly had said, listen unto me. It is the pleasure of God, that all men know what I have said this morning, and not the confessors of Louyse only: for God will now make demonstration of his exceeding bounty. The truth is Magdalene is not thoroughly converted, but is perpetually vexed with the Incubi, who commit a thousand impurities with her. It is true 
f We were yet in indifferency, and were at that time making inquiry after these things.  Michaelis that God will be offended with thee, unless thou take some order that this be redressed: and do not think that I speak it for her behoof, or for the sake of her here, whom I now possess: for if she be not possessed, why do you exorcise her, were it not better to send her back 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 hearken now unto me: The reason is, because I speak the truth and she is not yet thoroughly converted: she obeyeth not her superiors, and confesseth her sins with niceness and affectation like a Player. Magdalene you must not confess them so, but you are to reveal them unto the Priest with much penitency and compunction. Then Verrine was commanded to speak lower; for he cried as loud as possibly the forces of a woman could give assistance thereunto. Unto which Verrine answered, when I speak low you despise me, and when I talk aloud you put me to silence. Sodom, never were such abominations spoken by thee; nor in the time of the flood did there ever happen so strange a fact as this is, yet were they drowned in the waters, and burned with the fire. Was it ever heard of before, that the Devil should come to reprehend sinners? You know there is a 
g The difference of Devils.  difference to have a Devil in the body, and to have a Devil in the soul, or to have him in the body for the conservation of the soul. Afterward when some or other had told him that he was to obey the Church as the spouse of God, he answered that this spouse also was to humble herself before her husband. God goeth about to enlighten you with the brightness of his grace, yet do you ever cry unto me Verrine 
h By this often reproving of the Devil they gave intimation unto him that they did not believe him.  obmutesce. I tell you I will speak, but it shall be for the glory of God. Did I ever bid you worship Verrine? no, I ever told you that I was a damned Devil. If I have spoken evil, reprove me of this evil; but good God (said he) command me to speak Hebrew, or to do some other prodigious and amazefull act, for these poor blind caitiffs are yet calling upon me for a sign. But what did you Lord to those that asked a sign of you: you could have given them signs from heaven which their curiosity did itch after, but you would not satisfy their brainsick fancies herein, because they wanted faith, which should be in men.  
Michaelis, the young sucking Infants which they have eaten, and others which they have strangled, and digged up from graves to make pies withal, cry loud for vengeance before God, for crimes so punishable, and full of execration. Yet are not these accursed Magicians contented, but will pluck God from his Throne: they worship a 
i The adoration of a Goat in their Synagogues.  Goat, and sacrifice unto him every day. What? Think ye not that God is exceedingly incensed by these audacious provocations? At their tables and meals they use no knives, because they will not pair off their imperfections: they use no salt, because they hate the virtue of wisdom, they have no Olives nor oil, because they love nothing but crudities and cruelties. In this very Baume do they keep their Sabbaths: in this very Baume do they devour man● flesh: in this very Baume do they belch forth unconceivable blasphemies against the sacred Trinity, the Sacraments, the mother of God, and all the Saints in Paradise. Hath not God than inst occasion to be incensed against them? The Turk with his unbelief; the jews with their expectation of the Messias, the Heretics with their adorations of the bastardly figments and conceptions of their own brains, are not to be held in such detestation as these Magicians here: for they do day by day renounce God, and there passeth not a minute wherein they crucify him not. I do further affirm, that if this which hath been pronounced and published in S. Baume had been declared at Geneva, they would have shaken off the chains and ●etters of their obstinacy: yet do the children of the Church keep the Magician from me, and will not suffer me to speak unto him. O Michaelis, the Magician is now in thy custody, have a curious and quick regard over him, for he doth yet put Magdalene to shrewd plunges. After this Lewes was sent for from his chamber to come unto the Church, and as he entered 
k Verrine barketh against Lewes.  Verrine did bark and bay wondrous like a dog, and said, Marvel not that I thus bark, for I see the wolf. Then he spoke to Lewes and said, thou art a Magician, thou art an execrable Sorcerer, I lay it here before thee, that if thou be not speedily converted thou 
l The prediction that Lewes should be burnt, and the two women exorcised at Aix, as it afterward happened.  shalt be burned: and these two women here must be exorcised before the Parliament at Aix. If Lewes be not converted within eight days, I tell you here before hand, and do call to witness the blessed mother of God, the Seraphins, Martyrs, Virgins, Saints, and as many as be of you, that 
m He was degraded by the Bishop of Marseille, who was also deputed a Commissary at the hearing of his cause.  he shall be delivered up into the hands of the governor of Marseille, and then let them speak whither Louyse were possessed or no.  
here is to be observed, that the Capuchin fathers found not any thing in the chamber of Lewes that might any ways concern Magic, and this search displeased many at Marseille, and presently it was bruited abroad through all the city, that father Michaelis was the author of all this.  
You must further note, that the Magicians and Witces which came invisibly into S. Baume left very vile and offensive savours behind them, and cast, now upon one, and now upon another certain powders and oils once upon father Francis Billet, and twice upon father Anthony Boilletot, who found himself benoynted over the lips, and when he asked Lewes what the meaning thereof might be, he only laughed at the same. They also threw such kind of stuff upon sister Catherine, who was coadiutour of the company of S. Ursula, so that she was a long time grievously sick upon the same.  

n The prediction of the execution & death of the Magician ratified by a solemn oath which prediction the Devil gave as a sign.  Besides all this, Verrine took his oath on God's behalf, the Creator of heaven and earth, and on the behalf of the blessed mother of God, and of Angels, patriarchs, Apostles, Martyrs, Doctors, Confessors, Virgins and Widows, and on the behalf of the whole Church triumphant and militant, and to the irreparable confusion of all hell, that except Lewes Gaufridy be converted he should be taken, bound, and burnt. And added, that if ever oath were in force and validity, it was this which he had taken: and therefore (said he) do not ask further for any signs, and so invocated the wrath of God upon himself if it were not true. He further said, that if he would be converted, there should no harm betide unto him; but it was more probable that he should be punished.   

The acts of the 4. of january.  
This day, during the time of Mass which Louyse heard, Verrine cried Lord, suffer me to speak Spanish or Greek, for they 
o The difficulty which the fathers made of the truth hereof.  are ever demanding signs of me: or permit this Subprior who is so full of doubts and incredulity to be blind of an eye, or this father who is a Capuchin to fall presently lame, or command fire from heaven, so they shall have signs enough. Then he said, if you make a doubt of the wisdom and discretion of your God, you were best to help him with your advice. They demand signs, and say, that whatsoever is done or spoken, proceedeth only from Louyse, notwithstanding they suffer her to receive the Communion, who hath so many times called for the wrath of God to fall upon her. I would say thus, if she be not possessed (as some would have it) she is worse than Lucifer, and deceiveth the Church of God by unfolding so many propositions that are wrapped up in admiration and astonishment: as that Solomon is damned, and Antichrist borne. She were worthy to be taken and burnt, or that God should open the womb of the earth to swallow her up alive, if she should be guilty of a practice so full of insolency and boldness. Then Verrine spoke to Louyse and said.  
Poor wretch look well to thyself, alas, who will defend thee? Thou art but a simple woman, and dost put thyself in hazard of thy life, if thou say that thou hast in all these discourses spoken no heresy. But I tell you that there was never seen a thing like unto this which you now behold. What sayest thou Louyse? speakest thou nothing? Thou must be apprehended and burnt in steed of the Magician. O miserable blindness! it is no wonder if heretics believe not, since you yourselves after my relations of so many admirable things, and after the book which is already written, do thus stagger in your belief? Michaelis thou knowest well whither Louyse spoke this or no, for thou art privy to all her confessions.  
Then he said, take heed good Christians, for every one that thinketh himself to be in the bosom of the Church shall not be saved, neither shall all those that be in religious orders enter into the kingdom of heaven: and added, I protest before thee, O Lord, that I have faithfully discharged thy commission. See you not that Belzebub is contrary unto me, and I to him? Come, come, accursed 
p The prediction that the Magician should be enlarged upon supposition of his innocence: which was verified the 14. & 15. of january.  Magician, thou wilt be said to be innocent, and then shall they suffer thee to depart.   

The acts of the 5. of january.  
Upon this day was Magdalene exorcised by the Dominican father, whereupon 
q These departures were very sensible, as well by the blast which broke forth from her mouth as by their names which in their issuing ●orth they gave themselves.  there went out of the body of Magdalene two and twenty Devils, being commanded thereunto by the Prince that was within: yet so as they were to return thither again after a certain space. And in their issuing forth one after the other they made a rustling and noise, every one calling himself by his own name, as Agrotier, Perdiguier, and so of the rest as they are afterward set down in the following acts of the month of january. Then Astaroth said in the latin tongue that Belzebub, Leviathan and Carreau, were entered into the body of Lewes, saying: Belzebub est in intellectu, Leviathan in voluntate, Carreau in cord.   

The acts of the 6. of january.  
Upon this day was Magdalene exorcised by father Paul Priest of the Christian doctrine: whereupon Belzebub said, as long as Magicians are partisans with us, we do never use to possess them, at the least not visibly, but 
r Magicians are not possessed.  when they begin to apostate from us and relinquish our Synagogue, than we do begin to torment them, and if I had leave to tyrannize upon the body of Magdalen, and to let out my rage against her at the full, I would handle her in such an impetuous manner, that she should never depart from hence with her life. And when he was bid to point forth the Magician that had bewitched Magdalene, he answered, he is not far from hence: and added, I am bound.  
After dinner was Louyse exorcised by father Francis Domptius the Dominican: whereupon Verrine said, you will not yet believe, but at the end and Catastrophe of this history, which is not yet perfected, you will give credence thereunto: God hath reserved to himself an illustrious manner of working, by which in conclusion he will get the upper hand. They are to 
s This is to be seen.  go to Marseille & to avignon before the Vicelegate, & there it shall be seen whether the witchcraft of Louyse be imaginary only, and builded upon a conjectural conceit (as it was given out at S. Baume) and whether the scope whereunto she doth address her actions, be ambition or no. The schedules also must be restored, otherwise these two cannot be freed. Then one of the company said, thou art not to press that too far: whereunto Verrine suddenly replied without being questioned thereof, call to mind the miracle of Theophilus and 
t There were schedules rendered to Theophilus the Magician, and to S. Basil for an other Magician, as is set down at large in their lives.  Basill, it could not indeed stand with expediency to press this, if no man should have notice where they were, but it is well known where these are, and in whose custody they lie. I tell you God is now more angry than he was in the time of the Ninivites, for the air is infected with their malice, and the earth can no longer bury in silence the death of so many children which they have devoured: they please their appetites with the relish of this delicate flesh which doth cost them nothing.  
The same day in the evening was Magdalene exorcised by Mr. Paul, whereupon Belzebub being demanded whither the Devil did torment Magicians or no? He made answer that they did not, except when they were converted, or when they were in the way to conversion: but whensoever such conversions should happen, they might well be filled in the list and catalogue of Miracles. There be an hundred and an hundred that are dead, and yet but one only Parisian that in visiting of Lazarus was converted, and three days after he died. And being asked touching the witchcraft of Louyse, he answered, that it was two years since she had these charms upon her, and that she had on her body enchantments, marks, ligatures and ointments.   

The acts of the 7. of january.  
THis day before the Communion Verrine played many pranks full of resistance and insolency, saying, Louyse, thou art lunatic as they report of thee: thou art foolish, thou dost counterfeit and use much juggling: dost thou think to put a trick upon the whole world? Then he added, what, do mad women receive the Communion? Then he spoke to father Michaelis, and said, Michaelis command me, 
u Being in a Church of his jurisdiction.  for I am as much tied to obedience unto thee, as is Louyse.  

x verrine's complaint unto God.  The same day Verrine disputed with God, as was collected by his speeches saying, Great God, they are not content to hear thy embassage from me, send unto them a blessed Angel: bid Gabriel, Raphael, or Michael, or else Rafael, who was Adam's good Angel, to go in this errand, that they may bring back and convert this third Adam. God answered him, I will not send my Angels, for if he whom I should send should speak unto them in an invisible form, they would say that he were a Devil: if in a human and visible shape they would cavil that he were a man. Then said Verrine, send unto them the mother of thy Son: God answered, that this mission would not be available, no not if I should send my Son again amongst them, for if he should come down from heaven visibly, they would again crucify him. Whereunto Verrine answered, send then unto them some famous preacher. God replied, No, it is my will that this employment should be undertaken by thee. Lord, said Verrine, they will not believe me, but do ever ask for signs. God answered, leave that to me, I will provide them signs sufficient to create a belief in them.  
Then Verrine applying his speech unto the time, which was the day of the Kings, said to those that were present. Every one must make inquiry after the child jesus in the company of the three Kings, who represent unto you your three faculties: for the memory offereth the myrrh of contrition by calling your sins unto remembrance: the understanding presenteth incense by contemplating and thinking upon the blessings of God: and the will giveth the gold of charity, but the star of faith must guide you and go before you, for good works without faith, are barren and uneffectual.  
Here is to be observed, that all the time that Lewes Gaufridy remained at S. Baume, which was nine or ten days, they read certain chapters of the Bible while they sat at dinner and supper, according to the custom of the Order of Preaching Friars, and by mere chance lighted upon the 
y The prophesy of Ezechiel accidentally lighted on and read.  Prophecy of Ezechiel, where the chapters that were read for the space of nine or ten days (being a thing chanceful and not premeditated) did all point out the conversion of a sinner, and laid down the threatenings against those that should be obstinate, and the mercy unto those that should prove penitent, to so good purpose, and so expressed to the life that we were all amazed at the same, and thought of no other thing while we sat at meat. Notwithstanding this, and all other exhortations, which sometimes one father, and sometimes another gave unto the said Lewes; yet were they not of any force to mollify and soften him, the chapters that were read were continued from the 18. to the 40.   

The Acts of the 8. of january.  
THis day Lewes Gaufridy after dinner departed from S. Baume to return to Marseille: the 
z These Canons did allege that Lewes was a Priest appertaining to the Diocese of the Bishop of Marseille; to whom we answered, that he was come thither not upon command but by advice.  Bishop of which place had sent four of his Canons to seek him out, who came to S. Baume upon Friday being the seventh of that month, in the evening. Then Belzebub triumphed, thinking that he had gained the better of the cause, because the Magician was suffered to depart as innocent, and the precedent Acts were in a manner condemned, so that Verrine for a season was put to silence: and every one expected to see the censure which father Michaelis, and the fathers that were with him would pass upon this fact, that they might inform the Court of Parliament at Aix of the truth thereof, as Monsieur du Vair the first Precedent, and the rest of the Council did desire: so that father Domptius the Dominican and Exorcist in the time of Advent was commanded to surrender all the papers which he had written; which he denied to do, conceiving that father Michaelis would either tear or burn them, in so much as they were constrained to force open his chamber door, to get into their hands all the Acts that were passed even to this day, 
a Inquisition into the verity of the writings.  and all for the stricter examination of the cause. The said father being thus incensed was commanded to his chamber for certain hours, and was afterwards provoked by the mocks and taunts of some of the said fathers, who made a jest of that which he had written, and told him that there was nothing contained in those writings but fables and falsehoods. They also were ever contradicting him in many particulars, and hoped by some trick and device of theirs to cause the said Acts to be abolished in the Synod of the Right Reverend father the Bishop of Marseille, and in the mean time to give it out, that all was mere gullery and cheating: but this devise of theirs took not, as shall appear hereafter, although that Lewes, together with some that were dealt withal by those above named, did not long after go to 
b Lewes the Magician went away to avignon with some others to make declaration of his innocency, but he was remitted back again.  avignon, and to Aix, to declare and make intimation of his innocency, affirming that the whole body of this fact was merely practise and foolery.  
The same day the said father Domptius went to avignon, although he gave out that he would go to Marseille with the father's aforesaid, that he might from thence return to his country of Flanders; where being come, he communicated all this business with the Reverend father the Chaplain unto the most Reverend the Archbishop of avignon: where all his allegations and reasons which he could enforce for the cleared up of the truth of these acts, were heard at large, but they remitted him to 
c Father Domptius sent back unto his superior.  father Michaelis inquisitor of the faith in all the Legateship of avignon, being willing to put off from themselves the prosecution and examination of this business. Whereupon father Domptius returned to Aix, and entered into the same communication which Monsieur Garandeau Vicar general to the most Reverend the Archbishop of Aix, and afterward deputed for a commissary in the cause of Lewes the Magician, as Monsieur Thoron the counsellor also was; but the said Monsieur Garandeau sent him back to father Michaelis as belonging unto him who was his Superior, and unto whom he was bound to render all obedience. Then the said father Domptius the Exorcist returned to S. Baume, and humbly submitted himself to whatsoever should be determined by the said father Michaelis, as Inquisitor of the faith and his superior.  
All these Acts being thoroughly examined, and the two women found to be possessed, the Court was then certified of the whole; and father Michaelis contrary to the opinion of many men gave back the Acts unto father Domptius to dispose them into order and method against the end of the month of january. Yet was there prosecution made of the same for the more ample verification of these things from the eleventh of the said month until about the end of April, as shall afterward appear.   
The end of the first part.   

THE ACTS THAT WERE COLLECTED AND DIGESTED INTO ORDER BY FAther Michaelis Prior of the Covent Royal of S. Maximin, and of S. Baume; who came thither after Christmas, in the year 1611. Returning from Preaching his Aduent Sermons in the town of Aix in Province.  

The Acts of the 11. of january. 1611.  
AFter we had read the Acts that were formerly taken by father Francis Domptius, and were verified by many eye-witnesses, men fearing God, and worthy to be believed, who had ever been in presence and had an eye upon the two women that were possessed: we than proceeded unto the Exorcisms and continuation of administering the Sacrament, and for the more ample verification of possession by wicked spirits, we narrowly sifted and pried into the words and gestures which they used. Upon the eleventh day of january after Mass was said, Magdalene was exorcised, and Belzebub being charged to come forth; answered: Upon the day of the exaltation of the holy Cross last passed, at the Exorcism performed at Aix in the Chapel of the doctrine, thou holding the blessed Sacrament in thy hand (speaking to father 
d This was a Priest of the Doctrine, Confessor in ordinary to the sisters of S. Ursula and particularly to Magdalene since her possession: A man godly and learned, and at this present Superior in the house of the Priests of the Doctrine in the city of Aix in Province, who did Exorcise Magdalene in his Church.  Francis Billet who did Exorcise) by virtue of the same, and by the power of the holy Cross, as also by the Virgin Mary's interposing herself by her entreaties, there issued forth out of this body 6660 Devils, very privately and without noise, who are not returned back unto this place, so that now there are of us still remaining seven Princes, and 100▪ inferior Devils within and without. And being asked when and how these Devils came out of her, he would answer nothing thereunto, but only that they issued forth by the powerful prayers of Mary, Magdalene, Dominicke, and Francis. Whilst the Exorcisms were pronouncing, he drew back and was ever flying away, in so much that Magdalene was sane to be stopped and held fast by main force.  
At the second Exorcism in the evening, Belzebub made answer unto nothing, only he seemed sad and composed the face of Magdalene to melancholiness. Whereupon Verrine said, Belzebub, I guess at the cause of thy sadness, it is because there are four Magicians with many others as well men as women at Marseille, at Aix & else where, in the high way to co●uersion. Then the Exorcist admonished Magdalene to renounce the Devil, & all the schedules which she had made unto him, which she did in very ample manner, saying: I Magdalene of Demandoul do renounce 
c She named all the wicked spirits in their order as readily as any one could read them in a book.  Lucifer, Belzebub, Leviathan, Asmodee, Balberith, Astaroth, Carreau, and all the Devils of hell, together with all those that live in the air, in the water, & in the earth: and all those which are in the bodies of such as are possessed. I do also renounce all the schedules which I have made unto them, and do prostrate myself at the feet of my Redeemer Christ jesus, putting myself under his protection, and humbly craving pardon for my enormous transgressions: and for the better attainment hereof, I do implore the 
f This was her usual prayer when she was among the sisters of her Order which she said by heart.  aid of the glorious mother of God, Queen of all the Angels of S Michal, and the Angels of joseph, and all the patriarchs, of S. Peter, and all the Apostles and Evangelists, of S. Steph●n and all the Martyrs, of S. Gregory and all the Doctors, of S. Martin and all Bishops and Confessors, of S. Anthony and all Monks and hermits, of S. Dominicke, and S. Francis, and all Friars, of S. Ursula and all virgins, of S. Monica, and all widows, of the glorious S. Magdalene and all penitent sinners; promising unto God by the assistance of his grace, never to adhere more or to give my consent unto the Devil. 
g Belzebub strangely shaketh Magdalane.  Whilst she made these renunciations, Belzebub did toss and wreathe her body after a strange manner, the agitation whereof was such, that it made her tremble over all her body: nevertheless she did resolvedly continued on her abjuration although her voice trembled by reason of this extraordinary shaking. Then Verrine by the mouth of Louyse said, Belzebub, thou hast now good cause to be sad; for Magdalene hath from her heart renounced thee and all the rest of us.   

The Acts of the 13. of january being the day of the octave of Epiphany, 1611 for upon the day before, which was the 12. Belzebub spoke nothing, Verrine telling us that he was bound by the Magician.  
THe 13. day about seven a clock at night, when Belzebub was pressed and urged to speak, at the beginning of the Exorcisms, he took Magdalene by the throat as if he would have strangled her. And this endured a long time, until he was commanded to get him down and to leave her.  
After the Exorcism, Magdalene being retired unto her chamber, and all of us keeping her company (because it was not yet time to withdraw ourselves,) Belzebub, by the tongue of Magdalene; as being now unloosed, (for he had been tied only during the time of Exorcism) said that he would now speak. 
h This was said after the Exorcisms were passed.  I myself (said he) am he that tempted Adam, and 
i Belzebub vaunteth that he had tempted Adam, and Christ jesus.  Asmodee taking on him the face of a handsome woman, did with sweet and sugared speeches steal into Eve by his temptations, and perceiving that she began to fluctuate, and was yet but a Novice in the world, he was encouraged to enforce and double his temptations and so at length remained victorious. I am he (said Belzebub) that tempted Christ jesus in the wilderness with the two first temptations: at the third which was the strongest to wit, to cause him to fall down and worship me, I took Leviathan for my coadjutor, but not being able to gain upon him, we had a strong conjecture and suspicion that he was the Messias, whereas before we only esteemed of him as of a great and perfect Prophet, for although some called him Christ, yet did they speak it either doubtfully, or flatteringly. But we began to doubt no longer of him when he once prayed for his enemies, after they had at my instigation (said Belzebub) so blasphemously reviled him, whom also I animated, to cast him down headlong upon the stones as a blasphemer. I was on the right side of the Cross, Asmodee at the foot, and Leviathan on the left side, but he overcame us all. 
k The distinct places, and Office of Devils.  Leviathan is the Prince of Heretics, Asmodee of wantoness, and I (said Belzebub) am the Prince of pride, yet did he overcome those three mighty adversaries, the world, the flesh, and pride. They fastened the Cross with cords, and in setting it up in the hole which was forced into the rock, by the shaking and shogging of the same they opened again all his wounds, he was nailed with 
l Some Doctors are of opinion, that he was fastened with four nails.  three long nails, having one foot nailed over the other to augment the greatness of his torment: and in crucifying him they turned the Cross and his face towards the earth, to fit and fasten the nails on the other side. This Cross (said he) was very high, of the height of the Cross which you have below at the coming in unto Saint Baume, if you add the height of a foot thereunto, and was two foot broader than that. The form of this Cross was not made in the manner of a [T] but it had a beam of wood above, and the jews turning the Cross down on the other end did hoist up his legs above his belly.  
Of a truth (said he) your God hath suffered more for you then you imagine. After he was dead, he visited the fathers in Limbo, and all hell trembled at his arrival. Adam and Eve were the first that presented themselves unto him, who came with great contrition, and heartily prayed him to pardon their sins that had occasioned those manifold torments which he suffered. He delivered, like a great King, all the souls aswell of those that were in Limbo, as of those that were in 
m Some schoolmen do hold, that he did not deliver all the souls that were in Purgatory, but all those that were in Limbo, otherwise called Abraham's bosom.  Purgatory, but the bodies which he had raised did upon this deliverance die again. When Belzebub had said this, upon the sudden he blew out the candle which stood on the table, whereat we were somewhat abashed, for it was night: and crying with a loud voice, he said, Lodouice veni, veni, for the Magician was indeed come, as Magdalene who saw him when he came, recited unto us. And Belzebub said to Magdalene, thou hast not seen him since he hid himself behind the bed, when thou wouldst have done him some outrage, but he went away as he entered in, and was carried from hence through the chimney.  
After this we went to the Church to say Matines as our manner is, which being ended, father Romillon advertised us that Belzebub played strange horseplay in the chamber, and would not suffer Magdalene to confess herself, nor to kneel upon the Earth. Then father Michaelis flung towards her chamber, and there did threaten him that he should be brought into the house of holy penance, and causing it to be done accordingly Belzebub cried, that he would rather be there all night long, then suffer her to be confessed. Yet at the presence of the blessed Sacrament which was showed unto him, and by the holiness of the place, he was so dispirited and his forces so far spent, that she confessed herself in that very place to father Michaelis with great contrition and devotion to the singular comfort of her soul: and performed divers actions of humility and submission to all those that were there present, especially to father Romillon whom she had resisted in her chamber, and so remained reposedly, and in good quiet that night till about an hour after midnight: at which time Lewes the Magician came again unto her as she afterward avowed, and cast a character upon her head to trouble her imagination, memory, and other faculties of her soul, that they might stand her in no steed against him in the accusations of the crimes wherewith he was burdened.   

The Acts of the 14. of january. 1611.  
THis morning at the Exorcisms, Belzebub made all the body of Magdalene to swell, and caused her 
n The horrible gestures of Belzebub in the body of Magdalene.  visage to be exceeding red, so that she cast about strange and diabolical looks, having her eyes sparkling and fiery, her lips open, her neck swollen like a toad: sometimes he was ready to strangle her, and sometimes tumbled her on the ground, sometimes he made her laugh, and sometimes he made her cry. Being exorcised, and asked wherefore the night before, when Magdalene was brought to the holy Penitence he cried and repeated it divers times, that she was not to have absolution after her confession, because she had committed a sacrilege, he would not make answer thereunto until his pains were augmented by a new conjuration. And then he answered, that he had said it to make her fall into despair, by suggesting this scruple unto her, that he had caused her to enter hastily into the holy penitence, so that she forgot to put off her shoes as the manner is.  
After this Verrine speaking by the mouth of Louyse, said: the last Evening, when at the time of Exorcisms you heard a great cry above 
o Great cries heard on the top of the Church.  upon the Church, it was a great number of Magicians that came thither; some because they believed not that Magdalene was converted, others to listen what was said, others to spread abroad their charms and so to deceive her, others to see a thing so worthy of admiration, that Verrine an inferior Devil should brave Belzebub who was his superior. Then Verrine began to bark like a hunting dog, saying: that the Wolves were come again, thereby meaning the Magicians whom he saw carried thither by the Devils.  
Then said Verrine, The world is turned upside down, for the Devils do now labour to preserve men, and to plead for them as their Advocates and Proctors: so that it is now no wonder, if God, the Angels, and the Saints do succour and give assistance unto them: And added, that this was like the time of Antichrist, when Nations should rise against Nations, so do now the Devils bandy themselves, against Devils.  
Then he inveighed against Magicians & reprehended them for their great folly to combine and oppose themselves against God: Then he turned to Belzebub and said: I am not ignorant that thou Belzebub with thy companions have determined to torment and beat me grievously when I am once departed out of this body, but I regard it not as long as I do my duty, and for the time to come, let it hap as hap will. But see my brave Princes, the Princes of 
p Tharasque was a monstrous Dragon that devoured men in Tharascon in Province.  Tharasques (for so he called the Sorcerers) you have now no more force than a fly, or a pismire, although you were of the Seraphins and myself but of the Thrones, and thou Belzebub wert. feign to entreat me to side with thee, or at the least that I would give thee my two companions Gresill, and Sonneillon to aid thee, in soliciting the Magicians to hold out, but I refused thee, for I here take part with God.  
At the second Exorcism at Evening Asmodee by the commandment of Belzebub (who was the chief in her body) did shake and tumble Magdalene after a 
q The filthy gestures caused by Asmodee.  beastly and odious manner, that he might shame her, and so bring her back unto him, by persuading her to avoid the shame and imputation of these things which were done in the sight and presence of men. And he continued these courses above 15. days, so that in conclusion Magdalene utterly refused to go to Exorcisms, when there were any strangers by. In the mean time Verrine reproached Belzebub, that he was now driven to his last shifts, and that the Magicians and Witches did nothing but run in and out, to hinder the working of God: which yet they were very unable to bring to pass.  
Then he said, there are at Marseille, and elsewhere, many persons of good rank and place, that go to Mass, and do nevertheless traffic with the Devil: yet if they will be converted, God is not desirous they should be punished or burnt, and doth therefore force the Devils to carry them here to S. Baume, that they might here understand our discourses: And then he added. O 
r Six Knights came from Marseille to lead with them the Magician, whom they favoured and gave countenance unto, as their special friend.  you that are come from Marseille (we silence your names for your credit's sake) to bring back the Magician, and to give out that he is a holy and innocent man, retire yourselves, retire yourselves you shall see the end. The silk-worm doth but now begin to weave the materials, but the tapestry that must be made thereof, is not yet finished.   

The Acts of the 15. and 16. of january, being Saturday and Sunday.  
Upon the Saturday, which was the day wherein the friends and favourers of Lewes, did lead him to Marseille that he might there justify and clear himself, all was in an uproar at Saint Baume. Verrine did nothing but cry as loud as Louyses forces would permit, that the Prince of Magicians was like to be declared guiltless: saying, O my Lord of Marseille, why have you licenced these men to carry Lewes away with them? you do not rightly understand the business, but do offend through ignorance. There were also many men on this day tempted to distemperatnesse, and much impatiency, for the Devil had been sowing his tars amongst those that were at S. Baume, although through the providence and grace of God, they were quickly choked.  
The Sunday morning, Belzebub spoke not, except when the Exorcist did reckon up all the parts and members of her that was possessed, saying, A capite, a collo, ab oculis, a naribus, ab arteries, a pulmone, a spatulis, a cord, etc.  
Whereupon Belzebub said (expressing a sensible gesture in every part of the body, just when it came to be named, as stamping with the feet, when they were named, and lifting up the knees, when they were pronounced, and so of the rest) There are charms in every part of her, he that wanteth any, let him come to Palud, for she hath them in abundance.  
At the same Exorcism Verrine cried, and took on very terribly, when the Exorcist set his hand on Louyses head, saying, take of this hand (which he repeated divers times) you should torture rebels, such as Belzebub is, and not me. And added, I only am tormented, and not my two companions Gresill and Sonneillon.  
Being exorcised, and adjured, to speak, why he was tormented, he said, that the last night he was exceedingly importuned by Lucifer, to take his part, which he 
s Out of his commission we might easily conceive him to be a true Devil, when he was left to his own nature; the judgement of God permitting this to happen, lest otherwise men might mistake, and believe him to be no Devil.  had promised to do. He had also tempted Louyse to pray no more for Magdalene, and had made her fall into a mortal sin by procuring her consent; he also had made Louyse to say, that one of the fathers was a proud fellow: and she had deceived her Confessor, with a confession which himself counterfeited, and was not made by Louyse: for all which delinquencies (said he) Dominicke my adversary hath procured from God, that I should receive due chastisement.  
Being commanded by Exorcisms to swear as abovesaid, he answered, with all my heart, I will take mine oath, for Dominicke hath also obtained this favour from God. Then the Exorcist commanded him to put both his hands upon the words of the consecration of the Chalice, and presented unto him the Canon of the Mass in folio. Louyse who was altogether unlearned, did nevertheless put both her hands upon the said words. Then did the Exorcist command him again to put them upon the second prayer, which the Priest had said before the Communion, which he accordingly did, and withal added, what art thou yet satisfied? and so beginning his oath he said.  
I swear unto thee by the power of the Father, by the wisdom of the Son, and by the goodness of the holy Ghost, according to the intention of the Church triumphant & militant, and according to thy meaning, and the meaning of all these here, without reservation of any sinister intention whatsoever, that what I have now said is true, to wit, etc. repeating that which he had before delivered.  
The same day at the Evening Exorcisms Belzebub did shake Magdalene, as he was accustomed, always drawing back her head, when the Exorcist would make the sign of the Cross; and snatching the book of Exorcisms out of the Exorcists hands, he threw it to the ground, and cried, get you gone, and open the door for Romillon, for he would come in; which indeed they found to be true.  

t They try the Devils, whether they would contradict themselves.  Being asked, which of them two was the greater and of most authority, himself or Verrine, he answered, It is a frivolous question, and savoureth of nothing but of impertinency, and is not worth an answer.  
When the Exorcist was naming all the parts of her body, as is already declared, mentioning the reins, the Devil did strangely shake and stir the same, saying: That the day before Blanch a Witch of Marseille, had laid a charm made of gold and silver, and other ingredients, upon Magdalen's reins, and had cast another through a trunk upon her eyes, that upon whomsoever Magdalene should look, he should appear to her to be the Magician Lewes. 
u Charms cast into the eyes of Magdalene. Saint Clement in his recognitions reciteth the like of his mother, who thought, that she had ever Simon Magus before her eyes.  And Magdalen being at her good times questioned upon the same, confessed, that it was the greatest torment unto her that could be, to have that object and apparition of Lewes ever before her eyes, when any one came in her sight, although it were her Confessor, or the Priest at Mass. But this charm wrought not on her above 8. days, through the assistance of God and by the efficacy of her frequent receiving of the Communion, which they ministered unto her every day: for this is the sovereign remedy to scape, or to take away the force of charms, as the Devils themselves in the virtue of Exorcisms would not stick to confess: and did further affirm, that the Priests which did celebrate the Communion every day, could not be charmed.  
The same day Verrine said, 
x The difference of the knowledge of God.  we understand and know God better than you, but in love unto him, I must confess you do outstrip us; but if you knew God as well as we, you would be fond of him. We tempt every body, and albeit they thereby fall into mortal sin, yet are not we punished for the same, if we exceed not our limits, or the express commandment of God, intimated unto us by his Angels; because it is in their own choice whether they will sin, or no; but we are sure to pay for it, when we are the cause that they are exorcised, and stir up rebellion in them: 
y The accidental pains of the Devils.  and these pains are accidental, and do endure but for a season, as for an hour, or a day, etc.  
Being asked, whether he had borne the name of Verrine from the beginning, he 
z From whence the names of Devils have their original. Tertullian saith, Ibi nomen, ubi pignus.  answered that the Devils have no names, for they know one another perfectly well, but they then take a name upon them, when they enter into a body; and it is for distinctions sake: they do also change their names as they please, when as they enter into other bodies. To conclude (said he) I am a spirit of the air, and therefore less malicious than those that are lower in hell: the most malicious of us all is Lucifer, who although he be 
a Lucifer chained up in hell.  chained up in hell, yet hath he advertisements from all the quarters of the Earth, and commandeth and giveth directions unto others.  
Being demanded, how Lucifer could understand all the occurrences of things if he be thus chained up, he began to laugh, and said, you are devoid of sense, and ordinary apprehension: doth not a King that abideth in his Palace, know whatsoever passeth in his kingdom, by means of Ambassadors, messengers, and Posts? So the Devils go to hell, (for they are there very speedily) and take instructions from Lucifer, who is more knowing, and of greater command than them all.   

The Acts of the 17. of janaary, which was Monday, being the Feast of S. Anthony.  
WHiles Mass was saying, there grew a great contestation between Belzebub, and Verrine, Belzebub did intellectually and by an intrinsicke conference with Verrine, make impression in his understanding standing to desire him to go with his associates to Marseille, and to lend him his helping hand to harden the Magicians and Witches, that were now at a stand, and very shrewdly shaken in their former resolutions, because their Prince was detected and named. Unto whom Verrine audibly made answer, that he would not go; saying, that he had sworn allegiance unto God, and did not therefore fear the pains which they threatened him withal: that he might go thither himself, if he had any fancy thereunto: and that since he would needs boast his greatness and command, he should do well to try his forces. But as for me, and my companions (said he) God hath hired us yesterday morning, as a man will hire a labouring man to dress and trim his Vineyard: so that thou comest to late to hire us to thy service: thou wert lazy and didst slip thy time, I do not mean to work at thy request: for when I have industriously wrought for thee, what reward canst thou give me but the pains of hell? thou hast no other thing to bestow. But 
b See the Apology unto the 10. doubt after the Epistle to the Reader.  God hath promised unto me 
b See the Apology unto the 10. doubt after the Epistle to the Reader.  an assuagement and lessening of my pains, and therefore I will labour for him in this business: tempt not me nor my companions any more. O what brave Princes you are, that do neither defend nor govern your people any better! It is very observable, that Verrine being the night before tempted in the same nature, took on, and plained himself like a child, saying: They will force me to go to Marseille to strengthen the Magician, God will punish me, if I do it. And after some distances he would often repeat these words, no, no: so that it seemed, that God had restored some part of his 
c God bindeth and unbindeth the Devils, how and when it pleaseth him: yet he doth this but at times, permitting them sometimes to do whatsoever their natural power can accomplish; at other times he weakeneth this power of theirs, as seemeth good unto him. Examples hereof are in the 1. of job in the 7. and 20. of the Apocalypse, and elsewhere.  former force to Belzebub, that he might labour Verrine, and almost constrain him to his pleasure: and he did once in a manner consent unto him (as we have formerly observed) for the which he was well beaten.  
After Mass Belzebub, being departed from the body of Magdalene, as it seemed to go to Marseille for the above named purposes, the Exorcist demanded, which of the Devils did then bear sway in her body. One of them answered, that it was Balberith. And being asked of what order he was, he made very dainty to utter it, yet at last he spoke these words. I am constrained by God upon the intercessions of the Virgin Mary, of Magdalene, of Michael, and of Francis, to declare this, and other things of the like nature unto you.  
1. Belzebub was Prince of the Seraphins, and next unto Lucifer: for all the Princes, that is to say all the chief of the nine quires of Angels are fallen, and of the choir of Seraphins there fell the three first, to wit, Lucifer, Belzebub, and Leviathan, who did all revolt, but the fourth who was Michael, was the first that resisted Lucifer, and all the rest of those good Angels followed him: so 
d Michael the chiefest of the Angels.  that now he is the chiefest amongst them all. Lucifer when Christ descended into hell, was there chained up, where he commandeth all, and every one of them knoweth how to traffic in his own trade.  

e What the temptations of Devils are, and who are their adversaries in heaven.  Belzebub tempteth men with pride: And as john Baptist holdeth Lucifer's place in Paradise, because he was the greatest amongst men, and had obtained this great favour by his singular humility, opposite unto the pride of Lucifer: so Belzebub hath Francis for his adversary in heaven, who was father and founder of the Friars minorites, and a great example of humility.  
2. Leviathan, is a Prince of the same order, and is the ringleader of the Heretics, tempting men with sins, that are directly repugnant unto faith, he hath Peter the Apostle, who is Vicar of Christ jesus, and chief Bishop in the Church, for his adversary: unto whom the promise was made, Portae inferi non praevalebunt.  
3. Asmodee is of the same order, he continueth a Seraphin to this day, that is, he burneth with the desire to tempt men with his sin of luxuriousness, and is the Prince of wantoness. john Baptist is his adversary in heaven, who lived and died a perfect Virgin.  
4. 
f Balberith. judg. 9  Balberith is Prince of the Cherubins, he tempteth men to commit homicides, and to be quarrelsome, contentious and blasphemous. His enemy in heaven is Barnabas the Apostle, because of his great modesty.  
5. Astaroth Prince of the Thrones, is always desirous to sit idle and be at ease: he tempteth men with idleness and sloth. Bartholomew the Apostle is his enemy in heaven, who prayed to God, a hundred times a day, and a hundred times a night, kneeling in great humility upon the earth. He did also vanquish that idol Astaroth.  
6. Verrine is also one of the Thrones, & next in place unto Astaroth, and tempteth men with impatience. His adversary in heaven is Dominick your father, who was singularly patient in all injuries and adversities.  
7. Gr●ssib is the third in the order of Thrones, and tempteth men with impurity and uncleanness, and his adversary in heaven is Bernard, whose conversation was unblamable and full of purity.  
8. Sonneillon is the fourth in the order of Thrones, and tempteth men with hatred against their enemies. His adversary in heaven is Stephen, who prayed for his enemies.  
9 Carreau Prince of Powers, tempteth men with hardness of hart, his adversaries in heaven are the two Vincents, the ou● a Martyr, the other surnamed Ferrier, of the order of preaching Friars, whose hearts were full of tenderness and softness. And this Devil is ever about Magdalene, laying the nets of his temptations to make her obstinate.  
10. Carniveau is also a Prince of Powers, and doth tempt men to obscenity and shamelessness. His adversary in heaven is john the Evangelist, who was a virgin.  
11. Oeillet is a Prince of Dominations: he tempteth men to break the vow of poverty. His adversary in heaven is Martin, who gave half his cloak to a beggar.  
12. Rosier is the second in the order of Dominations, and by his sweet & sugared words, he tempteth men to fall in love. His adversary in heaven is Basil, who would not listen to amorous and enchanting language.  
13. Verrier is Prince of Principalities and tempteth men against the vow of obedience, and maketh the neck stiff and hard as iron, and uncapable to stoop under the yoke of obedience. His adversary in heaven is Bernard a great friend of the Virgin's, and indeed an imitator of her in her obedience. Fiat mihi, etc.  
14. Belias Prince of the order of Virtues tempteth men with arrogancy. His adversary is Francis de Paul for his great and dove-like humility. He also tempteth gentlewomen to prank up themselves with new fangled attires, to make wantoness of their children, and to prattle unto them whiles Mass is saying, and so to divert them from the service of God.  
15. Olivier Prince of the Archangels tempteth men with cruelty and mercilessness towards the poor. His adversary in heaven is Laurence, Qui dispersit & dedit pauperibus.  
16. Iwart is Prince of Angels, but he is in another body, and hath not his abode here.  
This evening Balberith was conjured by the virtue of exorcisms to name all the Devils which were in the body of Magdalene, who answered, I will name the chief of them, but not the whole rabble who are here in great number, and are as petty lackeys who deserve not to be named. Besides the twelve which I have already named to be in this body, there are also,  
Carton, Arangier, Bladier, Baal, Agrotier, Raher, Coustelier, Perdiguier, the two Planchers, Potier, Stone-strong, Hard-hart, Stop-mouth, Firestone. There you have seven and twenty of them: and adding unto them the three which are in Louyse, they make up the number of thirty. I will reckon up no more.  
Being conjured to say what their temptations were, and what Saints were their adversaries, he constrainedly made answer. 
a Observe the order which he here keepeth in numbering of them in the same place & rank as when he first delivered them.  Carton doth tempt men with vanity and pride. His adversary is james the Hermit, who held all the vanities pomp and preferment of the world in misprision.  
Arangier doth tempt men with pleasures. His adversary is Sebastion, who did shun the allurements of earthly contentations, and lived in great continency.  
Bladier was the ninth in the order of Cherubins: he tempteth men against their vocation, and maketh them weary of Inspirations and Confessions. His adversary is joseph the husband of Mary, who was very constant in his vocation sweetly reposing himself in good inspirations, and was very diligent in his charge without grudging at the same.  
Baal was the 50. in the order of Thrones. He tempteth men to commit murder. His adversary is Raymond of Capua, confessor unto Catherine of Sienna, who was of your order, upon whom we could never gain or fasten any of our purposes, for he loved every body with all his heart.  
Agrotier tempteth men with a thirst of honour. He is of the order of dominations, and his adversary is Jerome, who contemned all the honours of the world.  
Raher was the third Archangel. He tempteth men to hardness of heart as Carreau doth: his adversary is Vincent Ferrier, who continually remained penitent, and was of your order.  
Coustelier was of the order of Virtues: he tempteth men with contentions, wranglings and making of processes. His adversary is Peter the Martyr one of your order also, who was of an admirable sweet and clement disposition, and frankly forgave all injuries.  
Perdiguier was of the order of Powers: he tempteth men also with impurity, for one cannot be every where with those of his troup. His adversary is Bennet for his great purity.  
Plancher was of the order of Archangels; he tempteth men with disobedience. His adversary is james that was of your order, who in writing left the letter (O) imperfect thereby to show his obedience.  
Potier is the second in the order of Cherubins: he hardeneth men's hearts that they should not pray to God nor meditate upon his mercies. His adversary is Victor the Martyr who is ever praying or meditating.  
Stone-strong was the eight in the order of Thrones: he tempteth men with the difficulties and molestations which they must meet withal in the attainment of virtues, especially of humility. His adversary is john Chrysostome, which ever practised himself in all sorts of virtues.  
Hard-hart is the 15. in the order of Archangels: he impeacheth men from lifting up their hearts unto God. His adversary is William of the order of Augustine, who even at his time of meals did ever lift up his heart unto God.  
Stop-mouth is the second in the order of Angels, he tempteth men with frivolous and impertinent speeches, breeding a disgust in men that would speak of God, and endeavouring to interrupt the current of all virtuous language. His adversary is Cyprian the Martyr and Doctor, who was ever talking and meditating upon God.  
Plancher is the 15. in the order of Powers, who together with the other Plancher, the order of Archangels doth tempt men to do good works for sinister and reserved intentions. His adversary is Mark● the Evangelist, whose intention in all things was ever upright and pure.  
Firestone is the 20. of the order of virtues: he tempteth men to choler and anger. His adversary is Alexus, who practised his patience in the house of his father by his meekness, and by the sufferance of those insolences which his servants offered unto him.  
Belzebub in his discourse to the other Devils which were with him in the body of Magdalene, named the two familiar spirits of Lewes the Magician, to wit Candelier and Ferrier.   

The Acts of the 18. of january being Tuesday.  
AS soon as the two that were possessed had kneeled upon the ground before the Altar at S Baume, Belzebub turning towards Louyse, said unto Verrine, Behold our learned Preacher, that doth so much boast of his sufficiency in making of sermons. Whereunto Verrine replied, 
b Verrine denieth that he is a preacher. See the 1. doubt after the Epistle to the reader.  Thou liest, I never said that I made sermons, or that I was a Preacher. Go to thou cursed liar, remember that I ever maintained, that I was sent from God to publish and disclose a truth, and to dismaske thy knavery. Didst not thou (said Belzebub) affirm that God hath promised Paradise unto thee? Thou liest (answered Verrine) I never said so, only I did avow thus much, that God by 
c The absolute power of God.  his absolute and boundless power hath granted unto me diminution of my torments. Then he said to Magdalene, be of good cheer, for God hath hired thee and the three faculties of thy soul, to be employed about his service. No (said Belzebub) she is hired by me. Verrine answered, thou liest, and shalt not gain that for which thou now pretendest. And if it were not for fear of Michaelis, master of this place, I would lay open such a throat, as the whole frame of this house should tremble. Thou bearest Magdalene in hand that thou wilt cure her, I pray thee, take thou no thought for her health, for she is sufficiently provided of good Physicians of her own, let her (a God's name) believe her Confessors.  
It was observed by some, that she used a particular kind of gesture and motion with the finger of her hand, on which she did wear a ring of silver; and thereupon Verrine said, Take 
d A charmed ring.  away that ring from her for it is charmed: but when they endeavoured to pluck it from her finger, they were not able, by reason that her finger was swollen so big, that they were feign to cut it asunder with a pair of scissors. And we found that in the midst of the ring within side, there was engraven the head of an Owl in a circle, and right opposite against it, there was engraven the name of jesus: which was cut in pieces and cast into the fire.  
After dinner, it was thought fit, to take advantage of the time, and to purge the soul of Magdalene, from those leprosies and pollutions, wherewithal it was tainted, and by this means to delude Belzebub and his adherents. Whereupon the Friars together with the fathers of the doctrine came privately into magdalen's chamber, having in their company an ancient Matron of S. Vrsula's order, called sister Catherine of France, and another that was an associate or coadjutor there. And as we exhorted her to name all the witches which she had formerly seen in their Synagogue, the Devil spoke unto her, when she was opening her mouth to reveal them unto us, and said, If thou offer to prate of this, I will strangle thee. Yet for all this, she began to speak, whereupon 
e magdalen's throat seized on by the Devil.  the Devil came up about the bigness of a toad, and seized her throat in so terrible a manner, that he was like to choke her, in so much as she lost her speech, and turned up the white of her eyes, as if she should instantly have died. But herself remembering to make the sign of the Cross, and the Exorcist saying that part of the Gospel In principio erat verbum, and the whole assembly addressing themselves to prayers, the Devil at last was forced to quit her, after the space of a quarter or half a quarter of an hour; and then he would return to rack and torture her: which 
f The tortures which Magdalen suffered.  cruel handling endured the space of the three weeks, wherein the examination of these things was to pass under the censure of the fathers. When she came again to herself she followed on her discourse, as if she had felt no hurt, and had received no interruption. But when the Magician saw her resolution to stand in that steady course of repentance, he sent unto her many Sorcerers and Witches, which were sensible unto her and not unto us, who came to cast their charms upon her, that she might lose her memory or wits: they came in at the chimney as Magdalene reported; and when the charm had seized her, she remained a long time, as if she had been in a trance, or were half dead. But this being also blown away by the power of Exorcisms, she was then asked, what was the cause of these trances: whereunto she made answer, you shall perceive how this comes unto me, when as I open my mouth. It is the 
g Charms cast into Magdalene which she revealeth.  Devil that causeth this in me, to force me to take those charms, which they blow into me through a cane; which you might observe by my sneezing and coughing, as though there were something sticking in my throat which I would feign rid myself of. All this happened again presently after that she was questioned touching another confederacy so that father Peter Fournez an ancient grave man, and Vicar of S. Baume being close unto her, and seeing her to begin to gape, he put his hand over her mouth, and the charm was seen to fall visibly upon the apron of her that was possessed, which father Michaelis took upon his knife, and showed it to all that were there present, to their great astonishment and admiration. The charm appeared to be a glutinous kind of matter, as it were a mingle of honey and pitch.  
When all the fathers that were there present had seen this, and knew for a certainty that these were realities and not shows, they determined to furnish the house with 
h Either to beat up and down in the air with them, or to defend themselves against such attempters.  swords and halberds to defend themselves against these wicked assailants. And the same accident happening again not long after, a valiant gentleman called Monsieur Gombert kept close to the chimney with a sword in his hand, ever beating and thrusting into it, and others betook them to their halberds, striking and laying about them over all the chamber. But upon the sudden Magdalene cried out, Alack poor Mary, what makest thou here? and made an outcry like unto a woman that seeth one man murdering another, beating her thighs with her hands, and plucking herself by the hair. When this was passed over, she was asked the reason of her outcry, who made answer, that a companion of hers whom she loved the best of all the Synagogue (for she was of a very gentle and courteous disposition) called Mary of Paris came into her chamber with a servant of hers named Cecile, to bring her a love-letter from the Magician, which she refused to receive. And they being fearful to return through the chimney, were carried up and down the chamber by the Devils, skipping and flinging about for fear of being wounded. Marry (said she) was stricken over the breast with a halberd, and also hurt on the left side, and Cecile was wounded in the back, and I fear me, Mary is dead. Being asked why they had not broken through the leaves of the 
i O the goodness of God that will not so much as suffer the Devil to force through a casement of paper. What ought the christian to conceive of his will which is of an infinite resistance when he saith, Nolo.  window which were made of paper: she answered, that the Devil hath no power to break or make a forcible passage through any thing, without the permission and consent of the master of the house; but if there be a passage, or if the windows stand open, then indeed he hath a device to make the witches pass through, provided that the hole through which they are to pass be of that capacity and bigness that a reasonable great cat may get in and out through the same.  
Upon Sun set, we heard through the window a 
k The doleful cry of one giving up the ghost.  lamentable voice of a woman that seemed to be ready to give up the ghost: and as we thought, it came from an adjoining mountain just over against S. Baume, these lamentations continued for a long season, so that we called for Magdalene to understand of her what the matter was: who when she came to the window, she said, look, look, do not you see Lewes the Magician that holdeth Mary upon his knee to comfort her? For she is ready to die, and her father and mother with much other company are very busy about her.  
About nine of the clock at night, the fathers with certain women there present did see in the air great store of 
m Torches seen in the air.  torches and candles burning very bright, and carried in manner of Procession towards Marseille.   

The acts of the 19 of january.  
THis morning was Belzebub exorcised, and divers times questioned, and charged to tell who that creature was which the day before did so lamentably bemoan herself. In conclusion, being constrained to answer, he said, that it was a young woman which was wounded: whereupon it was demanded of him in what part of the body she had received this wound; unto which, after many refusals, he made answer that it was about the heart: then they asked him whether the wound were mortal or no: at which question he began to laugh, and told them that she was already dead. Being demanded where she died; he answered, in yonder adjoining hill that is opposite unto S. Baume. Being asked, what time she died; he answered, about eight of the clock at night. Being questioned where they had buried her, he made answer, that she was cast 
n The sea the grave for Sorcerers.  into the sea behind the Abbey of S. Victor at Marseille, where all the Magicians and Witches were assembled at her burial. Being asked of whence this young woman was, he answered, that she was a Parisian, and her father's name was Henry Alhponsus, a gentleman dwelling near the Lowre upon the left hand. Being asked whether she were damned, he laughed and said, I believe she is so. Being asked if any other had received hurt, he replied that the chambermaid of the same Marry, whose name was Cicile was hurt in the back, but the wound was not mortal. After Belzebub had delivered all this, he came forth through the mouth of her that was possessed, and in his issuing forth he made a noys● much like unto a belch saying these words, he is departed. When this was ended, the Exorcist began to adjure the Devil that did then govern in the body of Magdalene. Then did one of the Devils begin to neigh like a horse, and presently added, this is Leviathan whom you hear. Then he was demanded, who it was that issued forth of her body: he made answer, that it was Belzebub. Being asked, if he would swear & avow that which Belzebub had said, he answered that he would, and to that purpose had received commission and leave from him to do it: so causing him to put both the hands of Magdalen upon the holy Gospel, he swore thus.  
I swear according to God and the truth, and according to the Church's intention and yours without reservation of any secret, sinister, or contrary meaning to myself, that all which Belzebub hath said is certainly true.  
Then he was again questioned and adjured to tell, whether any other besides them, which Belzebub spoke of, were hurt or no. After many refusals and impositions of a thousand degrees of pains, and by as many Martyrs as ever suffered since S. Stephen's time, he answered that one Bridget of Marseille had some days since received a hurt on her right side, but was now recovered of the same. Also a woman of Carpentras was wounded on her left side, but he made dainty to tell her name, saying, that she dwelled nearer to them then Paris: but they imploring the aid and assistance of the sacred Virgin, S. Magdalene and of the Angels especially of S. Michael, and having shut up Magdalene within the holy Penitence, and put the holy Pix upon her head after much adjuration and charging of him, at last he spoke disdainfully, and said, she is called Cecile of Monts: whereupon we presently dispatched away a messenger thither to inquire the truth thereof, but some were of opinion that there should no inquiry be made after these things, for fear lest though Devil should accuse some body wrongfully, and so bring many innocents into danger.  
After dinner about two of the clock in the afternoon Magdalene was questioned touching the manner and fashion which they held in their Sabbath, who answered, Since my conversion there is a Sabbath held every day, but before, it was kept but three times in the week, beginning at eleven of the clock at night, and continuing till three of the clock after midnight, sometimes more, sometimes less: 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 wound by a Devil. And this found doth tingle and ring in the ears and understandings of Sorcerers in what part of the world soever they be: then the Sorcerers by the power of a certain ointment which they use are carried in the air and brought close up to the Prince of Sorcerers, who is supported in the air by Devils in the midway, and passing by him they bow unto him and make him reverence, and so are hurried to the Synagogue at the place designed: where being assembled, First the hags and witches, who are people of a sordid and base condition, and whose trade and custom is to murder infants, and to bring them to the Sabbath, after they have been buried in their grave, are the first that come to adore the Prince of the Synagogue who is Lucifer's lieutenant, and he that now holdeth that place is Lewes Gaufridy: then they adore the Princess of the Synagogue who is a woman placed at his right hand. Next they go and worship the Devil 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 charms, and these perform the same kind of adoration with the former, kneeling upon the ground, but not prostrating themselves as do the other; although they kiss the hands and feet of the Devil as the first likewise do. In the third place come the Magicians who are Gentlemen and people of a higher rank: their office is to blaspheme God as much as they can, and are possessed with a madness like unto the raging of a mad dog; these are full of a diabolical hatred, fretting and fuming when they cannot pluck the Deity in pieces, especially the precious humanity of Christ jesus. Their duty also is to renounce the sacred Trinity, their Baptism and all inspirations which God may infuse into them, as also all the Sacraments, Preachings, Prayers, Confessions, and whatsoever else God might use as the means and instruments of their salvation. Every one of these have their servants or chambermaids to disperse abroad their charms: for at every Sabbath the Prince of the Synagogue (upon the suggestion of the Devil who roundeth him in the ear) commandeth and appointeth what charms every one shall have to throw about the next day, which every one performeth in his own person, except the Magicians who leave the execution hereof to their servants and chambermaids.  

m The banquet of the Synagogue.  This being performed, in the second place they provide a banquet, setting three tables according to the three diversities of the people above named. They that have the charge of bread, do bring in bread made of corn which invisibly they pilfer and steal from divers places. The drink which they have is Malmsey, to provoke and prepare the flesh to luxurious wantonness: and this liquor is brought by certain deputed for that purpose from sellers whence they steal the same. The meat they ordinarily eat is the flesh of young children, which they cook and make ready in the Synagogue, sometimes bringing them thither alive by stealing them from those houses where they have opportunity to come. They have no use of knives at table for fear lest they should be laid a cross, and emblematically to show that they must not cut off the foreskin of their damnable customs and habits: and it may be also to avoid the massacring one another in the Sabbath by reason of some enmity or hatred. They have also no salt, which figureth out wisdom and understanding; neither know they the use of olives or oil which represent mercy.  

n The songs used in the Sabbath.  When this is done, the Magicians and those that can read, sing certain Psalms as they do in the Church, especially Laudate Dominum de Coelis: Confitemini domino quoniam bonus, and the Canticle, Benedicite, transferring all to the praise of Lucifer and the Devils: And the Hags and Sorcerers do howl and vary their hellish cries high and low counterfeiting a kind of villainous music. They also dance at the sound of Viols & other instruments, which are brought thither by those that were skilled to play upon them.  

o The abominable sensuality practised in the Sabbaths.  Finally, they committed uncleanness one with another: upon Sundays they pollute themselves by their filthy copulation with Devils, that are Succubi and Incubi: Upon Thursdays they contaminate themselves with Sodomy: Upon Saturdays they do prostitute themselves to abominable bestiality: upon other days they use the ordinary course which nature prompteth unto them. When this is finished, about three of the clock after midnight every one is carried to his own home, and those that are servants do carry the Prince and the Princess in State, some supporting the body, others the feet, and the rest the head. Upon Wednesdays and Fridays, their Sabbathes of blasphemies and revenge are held, where they do nothing but blaspheme God and the Saints, and by all the contrivances of their brain they study to take vengeance of their enemies.  
Magdalene also said, that all Magicians, Sorcerers, etc. are ordinarily marked in three places, upon the brain, upon the heart, and upon the reins, and sometimes in other parts; but commonly the marks of the Prince and Princess are more inward that they may not be found.  
She further said, that that accursed Magician Lewes instigated thereunto by the outrageousness which reigned in him, & which might parallel that of Lucifer, 
p 
O prodigious and unheard of impiety, but this accursed Magician deceived himself, for he could not consecrate.  
Saint Thomas saith that those who crucified Christ jesus, could not be said to sacrifice, although in their action Christ jesus was the host and oblation, because their intention was not in their offering to present this th●ir action unto God, for they did this out of pure malice. 3. pag. q. 47. art: 4. ad 2.   did first invent the saying of Mass at the Sabbaths, and did really consecrate and present the sacrifice to Lucifer, and in the distribution of the consecrated bread every one trampled it under his feet, and then they cast it unto dogs, which the hags and witches brought with them from their granges.  
She said that upon a certain day the Magician commanded a great Mastiff to be brought to eat the consecrated bread which he made up into a lump to be devoured by him: but the dog being brought before the blessed Sacrament, he as it were kneeled with his hinder feet, & closed his two fore feet together, bowing down his head as if he had worshipped the same; in so much as they could not beat him from thence, neither with blows of staves, nor stones: whereupon many of them fell a weeping, so that it was ordained, that from that time forward they should bring no more dogs to these assemblies.  
She also related, that the said Magician did sprinkle the consecrated wine upon all the company, just like the Priest when he deals about the hallowed water, at which time every one crieth, Sanguis eius super nos & filios nostros.  
She further said, that one of the handsomest fellows in all that troup crying upon a time as high as possibly he could, Sanguis eius, etc. a rock, under which he stood, broke in pieces at the top, so that a stone thereof fell upon his head, and did shrewdly cut him: But he continuing his cry, it thundered so terribly in the air, and the rattling of the thunder was so fearfully intermingled with flakes of fire, that they were all amazed at it. But he still persisting in his blasphemous cry, Sanguis eius, etc. was hurried away in the air, ever keeping the same cry, so that at the last he was carried out of the sight of all the spectators, and never afterward appeared: whereupon many of them were converted.   

The Acts of the 20. of january.  
AS Magdalene was confessing herself in the morning in her chamber, Belzebub cried out divers times, and endeavoured to interrupt the confession, and would by no means permit that they should give absolution unto her; saying aloud, that he had rather be in hell than suffer it, and that this absolution did burn him more than the fire of Hell did, which he also sundry times repeated when the said Magdalene went to confession.  
He also said, some days before, that he had rather be shut up in Hell then enter into the Church of S. Baume, especially into the place of Penitence, where the Sorcerers had no power to spread and cast abroad their charms and enchantments: whereunto Verrine added, that none were to enter thither but such as were in the state of grace, and those were to go in barefooted. It happened towards the evening at the time wherein Magdalene was accustomed to come to S. Baume to be exorcised, they found her stiff as a statue of marble in all her limbs, and very dull and drowsy, so that they were forced to carry her between four to the Church, where she remained a good space at the foot of the high Altar, and could not be brought to herself, till they carried her to the place of the blessed Penitence, applying and laying the holy Pix upon her face, whereupon she came to herself and went forth to be exorcised.  
This evening at the second Exorcism, Belzebub was sullen and would not speak a word: whereupon Verrine said; he doth this to make you leave your exorcising; for he feareth lest being enforced to speak, the Magicians who are oftentimes carried hither by Devils, should revolt from him and be converted, as divers of them have already done.   

The Acts of the 21. of january.  
AT the evening Exorcisms Belzebub was questioned whether he were in the body of Magdalene or no: who answered that he was. Being asked why he together with his companions left not that body, and being many times adjured to make his answer unto the same, he would say nothing thereunto. Yet after that the Priests had powered forth their prayers before God, and had laid many grievous pains upon him, he made answer in a great rage: Have not I told thee that the obstinacy of Lewes the Magician was the cause hereof, and that we would never depart from hence, until he be converted, or dead, or else punished by justice? being asked what the reason was that this Magician was so hardened in his sin, and had such a cauterized conscience, shut against all good admonitions, and what advantage he did conceive would redound from hence unto him; he would make no answer a long time, till at last by increasing the degrees of his punishments unto the number of days that S. Magdalene had remained in the place of her penance, he answered, It proceedeth from the hatred he beareth unto God, and because he would still live in his licentiousness, without the check and control of his conscience.  
Being asked if any Sorcerers or witches had been hurt the day before after dinner, when the charms that were usually thrown against Magdalene were dispersed, he made answer, that there were two hurt and they were called Rousse and Marine. Being demanded in what place they had their abode, he answered, In the City where the Prince of the Turks remaineth: for the Prince of the Magicians commandeth all those of France, Spain and England (where their number is greater) as also those of Turkey, his power reacheth unto them also.  
This being said, Belzebub and Leviathan did very sensibly depart from her as they used to do.   

The Acts of the 22. of january being Saturday.  
AFter dinner Belzebub committed many outrages in the chamber, dancing and singing, and within a while he ran suddenly, and having opened the door, he made Magdalene to run very nimbly towards the great gate of S. Baume, but she was presently followed and taken.  
Afterward Belzebub being exorcised with the stole, to make answer why he had so done, at length replied, that the Magician Lewes and his lieutenant stayed for her at the fountain, to the end they might transport her together with themselves, if she would yield consent thereunto, pretending they would give her a charm to that purpose: And this happened three or four several times.  
At night after the Exorcisms, Belzebub fell to his old tricks, by reason whereof they were enforced to bring her into the holy house of Penance, where being once settled, she fell so sound a sleep, that she seemed for a while to be dead, but in the end the holy Host being applied unto her, she awoke and was again exorcised.   

The acts of the 23. day of january being Sunday.  
AT the morning Exorcism Belzebub being often adjured and not willing to answer, yet at length (and surely we have often tried it, that long patience with perseverance in prayer overcomes the wicked spirits, and that as well at Confession, as at the time of Exorcisms and the Communion) after we had imposed as many degrees of punishments on him as there were Masses said that day in the Catholic Church, (it was then about eleven before noon) he answered By my pride I despise as much as I can your exorcisms, and in what I can do obey the Magician, who commands me in the name of Lucifer my Master.  
Being put to the question why they delayed to go forth before the Magician were either converted or dead: he answered, if we go forth, who is it that would induce him to conversion, or make his designs manifest? Verrine added, we are indeed confined hither by enchantment, but God hath turned it to the advancement of his glory, and the conversion of Magicians.  
Belzebub being again adjured to leave Magdalene, and to go and torment the Magician corporally, fell a laughing, and answered, sure a likely matter that I should go and torment him, 
q Magicians not possessed.  sithence we never torment or possess Magicians, for they are ours already; and for the body we care not much, so we possess the soul: but being possessed of the body and not of the soul, (as it falleth out in this case) we desire rather to remain in hell, where we feel only our ordinary punishment, than here where we suffer daily addition to our usual torments. Notwithstanding having hope to gain a soul to hell, we care not what torture we undergo.  
Whiles the Exorcist was reading his Exorcism entitled Luciferiana not marking the rubrique which directed him to the pronouncing of certain words in the ear of the possessed with a low voice, and passing beyond it in the same tenor of sound, Belzebub cried out, thou shouldest have spoken that in her ear, and it being looked into, it was indeed found to be so. Being demanded to what end the day before after dinner, so many charms were in magdalen's mouth, he set himself to laugh saying, It is to very good purpose. Afterward being often adjured and having grievous punishments imposed on him for the speaking of the truth, to what end he threw so many powders and liquors upon her, he answered, what mean you by powders and liquors. I understand it not, unfold it to me. I mean (quoth the Exorcist) charms and enchantments, than he replied, it was to provoke her to the love of one who was not far from thence, for she loves the Magician no more but rather hates him. And it is to be observed, that a certain person came thither within a while after, who confessed that he had been extremely affected in that kind, and did penance for it.   

The acts of the 24. of january being Monday.  
AFter this Magdalene complained that since midnight she had been vexed with visions, as namely, that the Magician's lieutenant had brought her letters from the Magician himself, written in characters of gold to incense her to love the Magician, as she had done in former times, which she refused to read. After that a young maid of Paris her familiar friend and ancient acquaintance at the Synagogue, brought her from the same Magician a fair picture of our Lady, which she had brought from Paris for Magdalene to behold, and to pray unto, for the love of the Magician: but she utterly refused once to look on it as knowing, that this were to yield consent to the suggestion of the Devil, upon this occasion Belzebub was adjured to tell the place where the meeting had been held the night before. He answered, that it was kept at the holy pillar in the cleft of the rock of S. Baume, where were assembled all the Magicians of Province, of Dophine & Languedoc, to consult what course they should take for the regaining of Magdalene, and at last it was concluded that a charm should be made her of hot spices, as Pepper, Cinnamon, Ginger & the like, to inflame her to lust: and it was indeed found to be true, as both Magdalen herself confessed & those who watched with her observed, where we may note that Verrine affirmed, that the matter or stuff of charms worketh nothing, but that there are three Devils bound, as it were, or fettered to every charm, which according as occasion presents, work, for the effecting of his intention who made it: and further, we may observe that enchantments or charms are given for two respects, either for the vexation of the body, as are Palsies, choliques, turning of the guts, deafness, and the like, and these God permits sometimes to be inflicted upon the just (as he did upon job) serving for merits and satisfaction for their sins, and in that case we must arm ourselves with patience, as he that lay sick of the palsy at the pool of Bethesda, and pray to God either for deliverance or patience: and these mischiefs which merely concern the body, are common to all, even to young infants in their cradles when they are newly baptized. Other charms are spread to move men's passions, as ambition, hatred, revenge, carnal lust, and to set men headlong after these affections; and when a christian perceiveth that those passions are beyond measure, irregular and altogether extraordinary he ought to fear, lest they be wrought by charms and enchantments, and in such cases he ought to have recourse to the use of his free will, and the invocation of God's grace, by means of which (as S. Paul speaks) he is enabled to do what he doth. And this second kind also may seize upon good men, for their trial and the increase of their merit, as it befell S. Paul, to whom was sent the Angel of Satan to buffet him with the sting of the flesh, Notwithstanding, the assaults of the Devil upon just men, have always proved uneffectual, 
r Superiors not to be bewitched.  and the Devils themselves have confessed, that their charms have no power upon Precedents, or judges, or Bishops, or Generals of Orders, which we have tried by experience, for almost all the Nuns of S. Ursula's order in the city of Aix were bewitched by the cunning of the Magician, who desired ●o dissolve that society, excepting their Abbess named Cassandra, and the Abbess of the convent of Marsrelles named Catherine of France. Moreover themselves have coufessed and Verrine by name, that since in Languedoc they have often assayed to bewitch father Michaelis, and that to death within two days, which notwithstanding they were not able to perform, by reason he was a Superior, and the Magician himself confessed being in prison, and conferring with the Capuchins, the one a Guardian in the city of Aix called father Celsus, and the other his companion (who did him that charitable favour as to lie with him in prison and exhort him to conversion) that being at S. Baume. he often set his Devils a work to break father Michaelis and father Romillons' neck, but they could not effect it, because they were Superiors.  
They have also made it known in their exorcisms that the true 
s The remedy against enchantments.  remedy to avoid enchantments is, the frequenting of the Sacraments, and that the Priests which offer worthily every day, can hardly be enchanted.  
The evening following, whiles they were at service in the Quire, the Clerk of S. Baume named john Palouse of the age of 21. years came into the Quire, like a man affrighted 
t The noise of the witches plainly heard.  affirming that news was brought that the witches were heard crying below in S. Baumes' wood: whereupon the Prior Sebastian Michaelis went down and hearing the noise, caused the Vicar of S. Baume Peter Fornez to be sent for, and Friar Anthony Boilletot companion to the said Michaelis, and some others who plainly heard divers voices of men and women and children, who seemed to be in number about an hundred, and cried loud as if they had been singing the black sance, and this hubub lasted a long time, which confirmeth the truth of that opinion that holdeth that witches keep their assemblies in woods and forests,   

The acts of the 25. of january being Tuesday.  
BElzebub being demanded and adjured in the exorcism to tell why the day before he had cast powder in the eyes, and hands, and mouth of Magdalen: he answered, that they 
u The damnable industriousness of Sorcerers to divert Magdalen.  were three Magicians, the one cast powder in her eyes, that she might no more know those who came unto her, the second in her mouth, that she might not be able to speak, the third upon her hands, thereby to incite her to unchaste touchinges, and another powder was cast upon her to make her loathsome to those who attended her, which indeed came to pass; and another made of the hair and the urine of a certain person, with whom they tempted her.  
Being demanded touching the Magicians who came thither the night before, to what purpose their coming was: he answered with great scorn, no, no; as who would say, he would not answer. And continuing in his obstinary, Verrine asked him, unhappy creature why answerest thou not? it is a matter of importance which is demanded of thee, Belzebub replied, tell it thyself. Verrine answered I know it as well as thou unhappy creature. Take the gown and the cap and exorcise me, and I will tell it, which was as much as if he had said, he had no commission to do it. Then Belzebub held his peace, and being divers times adjured, at length he spoke in the ear of the Priest as unwilling to be heard. The Synagogue adored the picture of Magdalene as of a Princess, which was set in the same place where herself was wont to sit in the Synagogue, and all reverence was performed to her supposed presence, as if she had been really present all which was done to move her to return unto them, considering the honour which they did her picture. Farther it was confessed that every night they held a meeting about S. Baumes' church to that purpose, and every night she was enchanted to hinder her from confessing and the exercise of those virtues which were enjoined her, and to draw her to the hatred of them, and to cause in her a wearisomeness of praying unto God and speaking of him, together with a delight to be talking of the Devil.  
Being demanded what company there was in that assembly, he answered, they came together from many quarters, as Paris, Lions, Marseilles, Turkey.  
Being demanded how it came to pass that he trembled not, nor made any ado during the exorcism (as he had wont to do formerly ever since he was first exorcised) he began to make it very dainty, and after many shifts and much resistance, and many punishments imposed upon him, being enforced he at length made answer, My pride it was to dissemble the torments I suffered, and in so saying, he feched a deep sigh turning his neck and scratching his head.  
Afterward going out of the Church, and being followed by company, would you know (faith he) where the Synagogue was held? Behold the place & upon that bench sat the Prince, having by his side the image of that miserable woman which all the Sorcerers adored.  
Being demanded whether or no they conceived it not to be a great madness to adore a mortal and corruptible creature, carrying nothing but dirt and excrement within her, who must shortly also die when it pleased God, he there-upon turned aside his face and answered nothing.   

The Acts of the 26. of january, being Wednesday.  
AFter many outcries made as well by Verrine as Belzebub during the holy Mass celebrated by father Anthony Billetot, they cried and said, we will get us from hence, we had rather be in hell then in this body. Then did Verrine fall a blowing, giving us to understand that he was in an hot place, and cried out upon the pronouncing of the word (hell) in the exorcism and said, hold thy tongue, speak not that word, cursed are they that now are or hereafter shall be in hell. Thou tellest us that in hell death is everlasting, hold thy tongue, we know that well enough, we I say, who are accursed as are all those who seek after it.  
Belzebub being demanded what charms had been cast upon Magdalene the day before, answered, that 
x Another charm cast upon Magdalen and why.  one was cast into her right ear to make her hate the word of God and not to hearken unto it; another into her left ear, to make her impatient of correction and exhortation: the third into her mouth, to make her out of love with the holy eucharist, the mercy and the goodness of God.  
Being demanded if any other were given her to other ends, after many denials he was adjured in the behalf of Magdalene, and by the merits of her patience and penance, whereupon he answered, that the charm also tended to hinder her from the discovering of their ingling and from the receiving of grace by the Sacrament, and to make her unable to resist them.  
Verrine being put to the question in these words, Cur miser ut soleb as non contremiscis? he answered, I am a poor ignorant idiot which understand not latin. Then said Belzebub, sir, you understand it not, because you will not, know you not what Contremiscis meaneth: it is, why tremble you not? I have interpreted it, now speak. Well quoth he, I see he plays the counterfeit, Scobillon who is the least of the Devils in hell understands that latin. Verrine replied, answer thou who art more learned than I, I give thee leave to speak. Belzebub answered with some indignation, 
y Behold here the pride that is amongst wicked spirits.  true sir, it is fit indeed that I should obey you.   

The Acts of the 27. of january being Thursday  
AT the very entrance of the Exorcism the wicked spirits which possessed the body of Magdalene having cunningly dissembled their fear two days before, began now to tremble strangely, manifesting that outwardly which inwardly they suffered, and Belzebub being adjured to speak, which of the Saints were the greatest adversaries to the Synagogue of the Magicians, refused to answer a long time, but after sundry punishments inflicted on him for his often refusals, at length he answered, that they were specially two, namely 
z The Saints that are adversaries unto the Synagogue of witches.  Cyprian and Gregory Nazianzen. Cyprian, by reason that he had been a Magician labouring to seduce justin: and Gregory who persecuted the Magicians in his Country, and wrote an history of Cyprian the Magician: but (said he) of those kind of people there are many more now adays, then were in those times.  

a He had raged and stormed against S. Chrysostome.  Afterwards Verrine being demanded and adjured to tell, wherefore he had been so bitter against S. Chrysostome (it fell out then to be his holiday) he answered, that there were other adversaries of the Magicians, as 
b This Aegidius whiles he lived gave himself to the Devil, that he might be a skilful Physician. He was a Portugese, and his history was made by father Sampaye of Portugal also. we wondered that an illiterate woman could relate such an history that is almost unknown unto all men: and came not forth in print, but a while since, and was written and published in latin by a Portugese, after it had lain a long time obscurely among the manuscripts of our Library.  Aegidius of your order, (who was himself a Magician) and Theophilus, but above all Peter the Apostle, who encountered Simon the first Magician in the Church, yet for mine own particular, my special adversaries are Dominicus, Sebastianus, and Chrysostome (but above all Dominicus) by reason of their great patience.  

c Verrine did scarce ever refuse to answer at the Exorcisms.  Being adjured to tell wherefore he said, that he had tempted Eve, and what garment she wore: he answered, a garment of innocency, all made of one piece by a master-worke-man, and innocency (quoth he) hath no need of covering.  
Being demanded wherefore the day before Belzebub was mute; he answered in latin, erat ligatus.  
Being demanded wherefore Belzebub suffered himself to be bound by a Magician, sithence he was Princeps daemoniorum: he answered, the one bestows a dinner upon the other, and the other again a supper upon him, as much to say, that by the power of Lucifer the Magician bound Belzebub, but otherwise Belzebub mastered him.  
Being demanded how it came to pass that himself was never bound by the Magician, he answered, because he cannot bind me being here on God's behalf.  
Towards the evening Magdalene fell a singing and dancing, and playing many tricks in the chamber, so that they threatened to carry her to the holy house of Penance, which being done, Belzebub made her sleep so sound, as if she had been dead for the space of three or four hours. At last after many Prayers, Psalms, Litanies and Exorcisms, fetching a deep sigh she began to awake, affirming that the Magician had again enchanted her, and would have strangled her, and indeed she was like to die at that instant, feeling herself extremely perplexed, yet recommending herself to God, the devils power ceased, and how beit the night before whiles they held their assembly, the 
d The diligence of the Magicians to divert Magdalene  Magician had presented himself unto her upon his knee, with an halter about his neck, praying her to return unto him, not to discover him and the other Magicians, and in her presence had adored her statue all gilded over, drawing blood out of the hands of the Witches with razors, and saying unto her, behold what honour we would do your person, considering we do so much to your picture, yet would she by no means yield her consent, but remained victorious. O that we were so careful, and would take so much pains for the converting and the saving of souls as these Magicians do to pervert and destroy them, for they watched every night during the month of january, to recover to themselves this poor soul! Magdalene added that the Magician seeing her continue in her constancy, cried out, saying to the whole company, is there any here present that would die for her, and presently there presented himself a young man, declaring that himself was ready for that purpose, whom the Magician twice stabbed with a poniard: yet would she by no means yield her consent. Now whether this History were acted truly and indeed, or only in imagination, yet was it surely for her a very great temptation.   

The Acts of the 28. of january being Friday.  
AT the morning Exorcism Verrine began to cry out against those who voluntarily offend God, giving themselves to the Devil of their own accord. O Belzebub (quoth he) thou always gainest some one or other, and registrest him in thy books. And as the Exorcist made mention of the pains of hell, Verrine cried out upon there damnable state, who rather choose the pains of hell than the joys of heaven: O Belzebub, thou art eased of much pain which the Magician Lewes beareth for thee. For we must understand that Belzebub being commanded by the Magician to torment Magdalen in all sorts that might be, to the end to constrain her to resume her former course of magic, or at least wise to make her mad & sottish: his answer was, that the Exorcist would then impose so much punishment on him as he should not be able to endure it: the Magician replied, that he would undergo the third part of the torments which were imposed on him, and oftentimes hath Belzebub spoken to father Michaelis when he imposed punishments on him, impose them on the Magician who is the cause of that which I do, and oftentimes they have confessed in their Exorcisms that the Magician suffered inwardly so great tortures, that he would willingly have taken his bed upon it, had it not been for fear of discovering himself, and yet notwithstanding was he every day more obstinate than other.  
During the Mass father Michaelis came from the Cloister to the Church, the door of the cloister being shut, at which Belzebub cried out, behold father Michaelis is come, and instantly the said father opened the door and entered into the Church to the astonishment of all the beholders.  
The same morning Belzebub discovered another piece of business as strange as the former. The day before being the 27. of january, there came thither two men of Marseilles, and one of them desired to hear news of his wife, who rising very early in the morning, 
e A woman that was lost, and sought after, and the place where she was abiding.  took leave of him upon Innocents' day, and returned not since, who received answer of father Michaelis, that it became him not in that holy place to demand such curiosities of Devils, but he should rather recommend both himself and his wife unto God, who would not fail to help him. As soon as they were once entered the Church, Belzebub began to cry out, turning himself towards the husband, and saying, you have well sought your wife, she walks through the clouds in the air, and was here two or three days since in company of some others, and therewithal coming near him, he touched him, saying again, you have well sought your wife? have you not? There were present at this action father Francis Billet, and father Peter Fournez Vicar of S. Baume, and a good company beside.  
This being done, the said men came to father Michaelis to certify him of that which passed to whom he answered, I did indeed make a doubt thereof before, for about 10. or 12. days since, the father of the lost woman being come to the same place to seek her, the possessed said that she had seen her with some other witches upon the hill over against S. Baume, and moreover that she had 
f The said fellow and father of this child, said that he had indeed a daughter called Margaret that died two years ago.  strangled two years since a daughter of her own named Margarite, of the age of two years a fair child, and that she did this at the instance of the Magician, who told her that he longed to eat of her child's flesh; whereupon she was taken out of her grave by the rest of the witches and carried to the assembly, O bloody tyranny of the Devil and his under officers, more cruel than that of Pharaoh! and O the miserable estate of them who put their necks under his yoke. The woman that was possessed said farther, that this woman was lifted up in the air thereby, to be the better enabled with her companions to cast enchantments against her, which because she would not do, fearing to receive hurt as the rest did, the Devil broke her neck and cast her into a valley between two hills. And indeed since that time she hath not been found. The two men which sought after this woman were honest Citizens of Marseilles, whose names the Parliament of Aix noted in their process against the Magician.   

The acts of the 29. of january being Saturday.  
AT the morning Exorcism Belzebub was very insolent, not suffering Magdalene a long time to kneel before the altar, and when the exorcist would have enforced her, she knocked him on the shins with her feet; and when he would hold her hands, she scratched him till the blood came, which was a clear argument that the Devil had gained more footing in her the night past. Afterward Magdalene turned herself toward the Church door looking earnestly upon the hill over against it, and being demanded why she did so; she answered, that it was the place where the Magician Lewes offered sacrifice to Lucifer, which he performed on Thursday, Saturday, and Sunday.  
About two of the clock in the afternoon, father Michaelis, and father Francis Billet, and father Anthony Boilletot discoursing with Magdalene being then in her sound and perfect judgement, about the Princes of the 9 companies of Angels, whether or no she had not heard Verrine say, that he was a Prince of the Thrones, (which they demanded thereby to understand what any of the Devils which haunted Magdalene, and were Verines' opposites would answer thereunto) upon the sudden, Magdalene rattled in the throat, and Astaroth mounted into her tongue, neighing as it had been a fierce horse, and saying, here am I Astaroth, the Prince of Thrones, and not Verrine who is but a base companion.  
Being demanded why Verrine spoke not Latin, sithence he was a spirit, he answered it is for reasons which I could now declare: but one day you shall see Verrine to be Verrine.  
Astaroth being retired and Magdalene returned to herself, she demanded in writing the names of those Saints which were opposites to the wicked Spirits that possessed her, that she might call upon them for help, for when we called upon them, she perceived that the Devils stirred and vexed themselves: Belzebub said she possesseth the brain, Asmodeus the reins, Carreau the heart, and in like sort others whom she named, and as we discoursed upon the reason and cause of there opposition, whether it proceeded from the holding of there place in Paradise, or for the contrariety of their virtues to the others vices, which they exercised most, father Michaelis arguing, that it could not be the former cause, in as much as Saint Bartholomew was the Saint contrary to Astaroth, who was but of the order of Thrones, and Saint Francis to Belzebub, who was of the order of Seraphins; whereupon Astaroth instantly mounted up into her tongue again, and said: Bartholomew is mine opposite, because he defaced the Idol of Astaroth, and since that time he hath always opposed himself against me. And being about to retire, now saith he, I will make Magdalene feel my fury, and there with she began to rage and foam, being wholly plunged as it were and swallowed up in the torments which she suffered, but it lasted not long, Astaroth being threatened with an hundred thousand degrees of punishments, if he withdrew not himself, for that is it which they most fear, daemons credunt & contremiscunt. And it is 
g Notable instructions for Priests, to hinder the working of charms.  surely worth the observing, that the like punishments may also be imposed on Magicians, who have spread abroad their enchantments, which we well understood, because the Devils desired that the punishment which was imposed on them, might be turned over upon the Magician as being the principal author of that Tragedy, which it behooves Priests chiefly to remember, it being of good use in dispossessing, my meaning is that 
h Experience teacheth that Sorcerers being menaced or beaten do make the charms to cease.  after the invocation of God's assistance, the true remedy to stop the enchantment is to impose grievous and fresh punishments upon the author of the mischief.  
Oderunt peccare mali formidine poenae.  
Experience teacheth us out of the Confessions of the wicked spirits themselves, that never yet any Exorcist imposed any degree of punishment on them, but the due execution thereof followed upon the same by God's just judgement, who hath said to his Church dedi vobis potestatem, calcandi supra serpents & supra daemonia.  
The same day after Evensong, Belzebub being demanded how it came to pass that the Magician being at Saint Baume, for the space of 10. days (whether he was called by 
i Father Michaelis sent for him thither to purge himself from those public defamations, which the Devils with open throat daily proclaimed against him. And the two good Capuchin fathers, into whose familiarity he had won himself the better to cover his villianies, did bear him company. He remained with us 10. days, until there came some persons, and carried him from thence in great scorn. We caused him to exorcise both the one and the other, of those that were possessed: and thereupon the Devils began to sport at it saying, who would ever have thought that thou shouldest exorcise us? Afterwards he pretended as though he could not read, and entreated father Michaelis to read the Exorcisms for him.  father Michaelis) became so pale, that thereupon father Anthony Boilletot exhorted him to repentance: he answered, that it was by reason he had touched him to the quick in his conscience, having at that time many inspirations.  
Being demanded why the Magician so often opened the window of the refectory where he abode, and that in the midst of Winter he answered, because that sometimes their assembly is held above on the top of the house, and then he had commerce with the Witches, calling upon the Devils for favour and saying: Diabolos venite in adintorium meum; being reproved for his in congruity of speech, he answered that he reported the words of the Magician, in the same sort as he pronounced them, for he can not speak Latin, said he.  
Being demanded wherefore he went so often to the garden next the refectory, he answered, that all the while he stayed at Saint Baume: the assembly of Witches was always held the nearest they could to the place where he was, to the end they might the more easily have conference with him.  
Being demanded whence it came to pass, that eating with us in the refectory, he left upon his trencher all the meat that was given him, he answered smiling, is he a man fit to seed upon your fish? he eats of the flesh of pies, which we bring him from the assembly invisible.  
Being demanded why he walked so often with his head hanging down: he answered, that he then walked with the witches.  
Being demanded wherefore he being enjoined to lie all night in the holy house, could not abide there but a little while: he answered, that it was because the assembly could not be held there, which he must of necessity be present at.  
At night at the second exorcism Belzebub being demanded and adjured to tell how it came to pass, that so great a number of Princes were in the body of Magdalene: he answered, she is a Princess and deserves well to be honoured of Princes.  
Being demanded whether the punishments imposed on the Magician were not of force to bring him to some grievous disease or to death: he answered, yes for that he suffered from the head to the foot, as if he had been in a continual fire. 
k Magdalene reported unto us, that in deflowering of women in the Synagogue, he had this end & scope, to be the father of Antichrist. But the Devils made him to understand his ignorance of the Scriptures.  Notwithstanding out of his great obstinacy, he had demanded whether he could not live till the coming of Antichrist to assist him, and to whet his rage and malice against jesus Christ. To which I answered (said he) that he could not, it being only in God's power to effect that; nevertheless he should comfort himself in this, that he did as great injuries to jesus Christ, as Antichrist himself should be able to do and greater too; but Antichrist cannot be begotten by thee as thou desirest (said he) for he shall be borne of a jewish woman, and conceived far enough from hence.  
Being demanded whether the pains he endured softened his heart: he answered that they rather hardened him the more, and that he would be well content to endure all the pains of the damned upon condition, he might regain Magdalene. There is extant an example hereof in the hardness of Pharaos' heart, among the plagues which God sent upon him.  

l The Devil first blindeth them, and then (when they are thus hoodwinked) he scoffeth at them.  Being demanded whether his pains should be grievous after his death: he answered, if he be damned, his punishment shall be more heavy than that of Lucifer, for with more malice and less respect hath he been injurious 
* Because he had profaned the holy Host.  to jesus Christ.   

The acts of the 30. of january being Septuagesima Sunday.  
IN the morning Magdalene being willing to present herself for confession (as she was wont) to father Michaelis, Belzebub would not suffer her to kneel, but ran divers times towards the Church door; yet at length the forenamed father imposing on him very grievous punishments, if he suffered her not to confess. He replied, impose all these punishments on the Magician, who commanded me to do it, and command him also to forbear me, if I shall suffer her to confess. Which when the said father had performed in the virtue of God's name, and the blood of jesus Christ, Magdalene returned to herself, and being in her sound and perfect sense made her confession.  
After this at the Mass of father Francis Billet he comted great outrages, plucking the Priest by his cope, and taking hold of him, he also cried aloud and hindered his devotion.  
Being exorcised after the Mass, and adjured to yield the reason of his unusual outrage, he answered upon Sunday the Magician endeavoureth to do the greatest injury he can to jesus Christ. He came to me this morning and said, in despite of God I will use my greatest rage in the Church this day, do thou the same at the Mass of thine Exorcist. He hath confessed to day (said he) at 
m Parish church in Marseille.  Acoules, and cast forth gentle soft cries as he was taking the confessions; and being demanded by the women whose confessions he took, why he did so: he answered that he found himself somewhat ill, but in very deed his greatest torments were the punishments imposed on him by the Priest. Being adjured divers times in the name of God, to show the means how the Magician might be enforced to render back magdalen's obligations, he would answer nothing, remaining as it were dumb: at last after many grievous punishments imposed, he answered, that they should never be rendered, unless that he were either converted or punished by justice, or dead of a natural death, and yet (said he) after death they cannot be restored neither, being buried deep in the earth.  
Being demanded why he had not rendered them when he was commanded by father Michaelis, being Prior of the place, and Inquisitor of the faith, he answered, that Lewes was not subject to him, but to his Bishop.  
Being adjured and commanded to go to Marseille, and to bring the writings thither: he answered, that it could not be done without the consent of the Magician, who had them in keeping. And further added, that in vain men seek after those kind of writings, for before they can come to the houses where they are, the Devils convey them somewhere else: 
n What become of Magicians when they are either hurt or slain.  in vain also (quoth he) do they search after those who are either slain or wounded, for they cast the dead carcases either into the sea, or into some river near adjoining: and for such as are hurt, if the wound be not deadly, they know how to cover and heal it with an ointment, notwithstanding they remain sick; and when the wound is deadly, they convey away the witches somewhere else, and in this fashion many women are made away, if heed were taken of it.  

o The torments of Magdalen.  At night at the entrance of the Exorcisms, Belzebub began to torment Magdalene in fearful manner, causing her to tremble every joint, and making her head to tumble, somewhile backwards, and again suddenly forward, even to her belly, beating the earth with both her hands, in so much as they were enforced to put a cushion upon the ground for her to beat upon, notwithstanding she still vexed herself, and this continued for the space of above half an hour. Being adjured to tell why he tormented her so terribly, he answered, that it was because she had submitted herself to her superior. Afterwards Belzebub himself was sorely tormented, in so much that he cried out aloud for very pain: and being demanded why he did so, he answered, that the Angel Michael and Cleare-sight the guard Angel of the Exorcist, and Fortitude the guardian of Magdalene tormented him, and added force to the flames in which he fried, because some days since he had hindered Magdalene from her confessions, and had made her insufferable to her superior, and all that resorted unto her, whereof although he had received express prohibition from God, yet did he rather desire to obey the Magician than the Almighty.  
Being demanded wherefore the night before the wicked spirits would have choked father Francis Billet: he answered, because he prayed, and strongly assisted Magdalene against us. Not long after Magdalene craved pardon of Louyse, for those malicious wrongs whereby she had offended her, and so reconciled herself unto her, whereat the Devils began to cry out, We have spun a 
p Reconciliation doth frustrate ye●ttēpts of the Devil. The hate which the one did bear unto the other was so great, that they could not endure to be near one another: so that we were const●med to exorcise them a part for a certain season.  web to catch this fly, tempting her to hate Louyse, but she hath now broken the web, and we have lost our labour. The same afternoon Belzebub and his companions expressed a great rage, whiles Magdalen demanded pardon of father Romillon for her stubbornness and obstinacy against him.   

The acts of the 31. of january being Monday.  
AT the morning Exorcism, Belzebub did marvellously torment Magdalene, making her to 
q The great tortures which Magdalene endured, and the reason why.  bow her head down wards, rubbing the earth within, but not striking it against the ground. He continued ●he said motions by the space of an hour, during the Exorcisms, and the like she did with her hands. Then the woman that was possessed began to complain, and Belzebub told her, it was to accomplish her punishments. Afterwards taking her by the throat, he would have strangled her, but having an hundred thousand degrees of punishments imposed on him, if he forsook not his hold, he let go his gripe, and mounted into her tongue.  
Being adjured to tell why he tormented her so vehemently, after many refusals, he answered, it is to gain that from her by torments, which cannot be compassed by other means: and beside, the chief of the Magicians commands me to do so, who is here present in the Church, but not to be seen of you: he now presents to Magdalene so filthy a thing, that she is forced to turn her eyes aside, yea even at this instant he commandeth us to torment her yet more grievously. And turning himself to the Magician, he said, what wilt thou that I do? Her body is so weakened already, as she can endure no more. A while after he got him up again into her throat, but having invocated the name of jesus Christ, and the assistance of the holy Virgin, and imposed as many degrees of punishment on Belzebub and the Magician, as there are Angels in heaven. Belzebub forsook his hold, but said, lo here the Magician who mocketh at Michaelis and the Exorcist for that they see him not.  
After this Belzebub began to blow and to show by manifest tokens that himself was sorely tormented; being adjured to tell why. It is Fortitude (quoth he) magdalen's good Angel, who torments both me and my companions, because we tempted her to indevotion and blasphemy.  
Being demanded whether those Sorcerers and Witches which Magdalene named in the afternoon the day before, were such indeed: he answered yes, and swore upon the book of Exorcisms, reserving to himself no sinister or secret intention, to their utter confusion and damnation.  
Being 
a The Angel● who are guardians unto men, are of an inferior degree of Angels, & are commanded and sent by their superior Angels.  adjured to tell and to name the good Angel, of Friar Peter Fournez Vicar of S. Baume: he answered, he is called the Vision of God, and is the thousandth of the order of Virtues.  
Being demanded if they knew one another, both the good and the bad, he set himself to laugh, and said, I believe it well, we were all created together. Being adjured to name the good Angel of father Michaelis, he answered: he hath three, his good Angel from his nativity is the hundredth of the Powers, and is called jesia; as he is Inquisitor he hath an Archangel, which is the 2000 of the same Order: as Superior and Prelate of the rest, he hath for his guardian the hundredth of the order of Throes. The Angel of father Friar Anthony Boilletot is the 15. of th'archangels, and is called Simplicity. The Angel of father Romillon, is the 4000 of the Arch-angels, called Burning-inflammation. The Angel of father Francis Billet is the 4001. of the Arch angels named Cleere-sight. Magdalene being demanded if she patiently endured all those pains, answered yes, and that she suffered all in hope of the remission of her sins: and told us that the same day after dinner Lewes the Magician according to his wont came unto her, together with divers others, telling her that he was exceedingly tormented, notwithstanding he willingly endured all those torments for her sake, howbeit she refused him.  
At evening during the time of the second Exorcism Belzebub tormented her that was possessed in like manner as he had done in the morning, affirming that the Magician was there present, and enjoined him to do as he did; and as if he had compassion on her, he said, she can endure no more, if this last but one half hour, all this tragedy will be ended.  
Being demanded in what state the Magician than was: he answered with indignation, go look, he is tormented in all his body, particularly in his head, his reins and his heart, and yet not visibly before men, but secretly in his chamber from 10. at night until the morning, and would keep his bed were it not for fear of discovering his grief. Then said Verrine, the Magicians are worse than Devils, for the Devils adore God, and tremble, specially when the possessed receive the Communion, hiding and retiring themselves, or getting under the tongue to let their Mr. pass over; and if God should create a thousand hell's, the Magician were worthy of more punishment than they all could inflict upon him.  
Being demanded by what means he might be convinced to be the man: by this means (quoth he) if he be apprehended and imprisoned by the Bishop of Marseille, you shall find that he is marked on the head with the mark 
s The marks which witches have upon them.  of the Devil, as Priests and religious persons carry shaven crowns for the mark of jesus Christ. Then said he, there is one come hither under the pretence of devotion, but indeed to see Magdalene, with whom he is sottishly fallen in love since her possession, yet at length it may be out of 
t It fell out so indeed about 3. months after.  despite, he will be drawn to accuse the Magician.   

The Acts of the first of February, being Tuesday.  
BElzebub at the morning Exorcism, tormented Magdalene in the same fashion as he had done the day before, saying, This is enough to make an end of thee; and being adjured, he said, that he was commanded to do so, and that the Magician was there present, and so tormented her still more vehemently, by reason whereof they brought him into the holy house where Belzebub uttered these speeches: Thou sayest, that I must go fetch the writings, I go, and there with all he issued out of her body very sensibly. In the mean season Magdalene renounced the Devil and all writings made unto him after her wont manner, Belzebub was observed upon his return to bring the writings to the Magician, requiring him to ratify them a new for the farther hardening of her to be of the devils side, and to resist the inspirations of God.  
At the evening Exorcisms Belzebub continued to torment Magdalene, and a little after he said, What wilt thou? I can torment her no more, for she wanteth strength; if she had as much strength as the maid of Aix, I would work more powerfully upon her, and as we understood it, he talked to the Magician: but in the 
u God permitted these extraordinary tortures which endured until the Magician was upon the last of April burned, that Magdalene might be truly converted, who had escaped from a great gulf of voluptuousness and sins. To break therefore these evil habits, which long custom had made familiar unto her, she needed great mortifications, and that which was said of the Canaanitish woman, may well be said of her. Male à daemonio vexatur.  mean time he ceased not to torture her, casting her somewhiles down to the ground upon her belly, and sometimes again upon her back, and that with great violence; and after that he took her three or four times by the windpipe to choke her, but by the strength of the prayers of those which were present, and specially of those words, Et verbum caro factum est, he forsook his hold.  
After this Belzebub by the hand of the maid opened the iron door of the holy house saying, get in quickly: we understood thereby that he let in the Magician to ratify (as he had said) the writings brought from Marseille, and then issued forth, as if he had crept through the hole of the iron gate, crying and saying, within there it is too hot, and they which abide there, burn; for the heat is too great to abide it any long time.   

The acts of the 2. of February being Wednesday and the Purification of our Lady.  
AT the morning Exorcism Belzebub continued his wont outrages, laughing, dancing and singing lovesongs thereby to profane the holiday according to his wont, yet did he not torment Magdalene in that high degree as he had done the days before, saying that Lewes was then hindered from being present by reason that he heard divers confessions at Marseille, being taken up with business there all the morning.  
At the Evensong as they were singing Magnificat, and being come to that verset 
y He made this outcry, because he was occasioned to remember his fall.  Deposuit potentes de sede, he began to cry aloud, and to grunt and showed himself much moved as he had done to the former part of the Evensong the day before, yet all this day was Magdalene quiet.  
Being demanded and adjured to tell whether or no we had enclosed the Magician, when we shut the door of the holy house the last night, and opened it not afterwards, he answered, go look. Being demanded whether he would swear that he was not there: he answered, I will neither swear that he is there, nor that he is not there.  
Being adjured with punishments imposed, he answered, he indeed entered, but he came presently forth again. After this Magdalen fully renounced the Devils, and all the powers of hell, imploring the mercy of jesus Christ, and calling upon the Saints in manner as we have formerly declared.   

The acts of the 3. of February being Thursday.  
AT the morning Exorcism Belzebub sharply tormented Magdalene, as he had done the days before.  
Being demanded whether the Magician Lewes were shut into the holy house: he answered, he is so far from that, that behold him there, pointing with his finger to the middle of the Church, he is there (quoth he) with his lieutenant, they entered indeed but fearing to be taken, they made no stay, but pronounced whiles they abode there these speeches: I renounce God, and ratify the writings made unto Lucifer, and all that I have promised and sworn unto him. Being commanded to swear upon the third prayer of the Canon, which the Priest says after the Communion, without any more ado he laid his hand on the book, and swore with the conditions required. adding farther, I swear that we will not go forth hence till the Magician Lewes be either converted or dead, for by this means God will root out all the Synagogue of Magicians and witches, such is his will, and so he hath revealed it unto us.  
Being demanded if he would swear by the words of the Consecration of the blood, he presently put his hands upon those words, saying, I Belzebub swear in the name of the Father, the Son and the holy Ghost, that it is God's pleasure, we should not depart from the possession of this body, until Lodovicus Prince of the Magicians be either converted or dead, as well for the rooting out of his Synagogue, as for the confusion of Lucifer, and this I swear according to your meaning and the intention of the Church triumphant and militant, without any sinister reservation whatsoever.  
Being demanded whether the Magician knew the will of God in that behalf, or understood what had then been sworn: he answered laughing, yes, for he is even now here present, but scorns all that hath been said, affirming that he will live a Magician in despite of God.  
The Exorcist being about to impose punishments on him, why (said he) should you impose punishments on me since I obey you: impose it on the Magician who would hinder me from obeying, and command him not to beat me for obeying, and likewise command his lieutenant the same, who beats me in his absence, and so it was done accordingly.  
Being demanded how it came to pass that all yesterday Magdalene was quiet. It was (quoth he) because the Magician could not be present, being 
z The day of the Purification was the feast of the Church of Acoules at Marseille.  taken up in the morning (it being the holiday of his Church) with confessions, and at night with the Priests of his Church, but as for me God hath prevailed against me, and Fortitude the good Angel of this Maid was the instrument of the victory.   

The Acts of the fourth of February, being Friday.  
AT the Evening Exorcism (for at that in the Morning, there was no new thing delivered) Belzebub was adjured to name the good Angel of father 
a He is one of the ancients, in the Covent at Saint Maximin.  Friar Honore Lion (who was newly come thither) & turning towards him he said: his good Angel is called Agility; and (quoth he) if thou wert so nimble to serve God and to observe his Commandments, thou wouldst be a brave fellow.  
Being demanded wherefore that Evening he committed so many outrages, laughing and playing of tricks: It is (quoth he) because this day which is Friday, Lewes hath offered great injury to the Consecrated host in despite of Christ's passion, of which this day is a commemoration: he farther added, that 
b This prediction fell out afterward to be true.  all the Nuns of Saint Ursula should be delivered, either from the Devils which possessed them (there being five of them possessed) or from their enchantments, but that Magdalene should not be delivered till the whole process of the Magician was ended: but yet she should not be so tormented as now she was.  
Being adjured to tell with whom he talked that afternoon: for he answered some body, and yet we perceived not the voice of any that talked with him, he replied that it was with Fortitudo the good Angel of Magdalene, and after many refusals and punishments imposed on him, he answered farther that he had revealed unto him from God, that the Almighty had decreed that the Magician should be discovered with all his Complices if they repented not; and that all his Synagogue should be dissolved, & that by one of these three means: 
c This happened at Aix many days together in the Archbishop's Chapel when they said Mass: for he then would cry as loud as he could, that he renounced Christ and his passion in the name of Lewes Gaufridy Prince of Magicians. Many heard the same, and some judges of the Court were there also. See the Acts of the 1. day of March.  either that Belzebub when the Magician was at Aix, should cry aloud by the mouth of Magdalene in the presence of an honourable company, and some judges of the Parliament, giving them to understand that Lewes Gaufridy was prince of the Magicians; and he would be so loud, that they should be very deaf if they heard him not. Or if he escaped from them, that then whiles the forenamed Lewes was saying Mass at Acoules in Marseille, when he should turn himself to the people, and should say orate fratres, Belzebub by his mouth would cry aloud; Lewes Gaufridy Priest of Acoules in Marseille is the chief of the Magicians. Or lastly, Belzebub going forth of Magdalene, would take upon him the shape of a man (because that function belongs not to women) and going up into the pulpit would preach publicly in the Church of Acoules, where the said Gaufridy abode, that Lewes Priest of Acoules was the Prince of Magicians, and would withal lay open all his knaveries and enchantments, which he had practised since the time he first took that profession upon him. Being demanded when that would come to pass, he answered 
d The fact, not the time revealed.  that it was only revealed to him.  
He farther said and swore, that Fortitudo holding a sword in his hand, forbade him on God's behalf to tempt Magdalene any more to unchaste behaviour by making the enchantment to work in her for that purpose: and in this (said he) I could not resist the will of God intimated unto me by 
e The good Angel is assisting unto Magdalene.  Fortitudo, and howbeit the Magician hath solicited me to do so, threatening me in the name of his Master Lucifer, yet I answered him that I could not and that God hindered me, telling him farther that if he knew that which was revealed unto me it would astonish him, yet did I not tell him that which I knew, though now I have uttered it being forced by the virtue of Exorcisms.  
He farther said and swore upon the Canon of the Mass, laying his hands (being first commanded thereunto) upon the prayer made after the offering (howbeit the 
f The trial of the Devil.  Exorcist showed him another to try what he would do) that the last night as the Magician was saying Mass to the assembly of the Witches, Magdalene looked on, but was not able to move herself or to cry out that her assistants might take notice of it: And he brought and presented unto her the consecrated host to receive it at his hand, which she refused to do or any way to yield consent unto it, and as the said Magician continued instantly to importune her, she 
g A vision in the holy Host.  saw within the Host a little infant, marvelous fair, shining and casting forth very pleasant beams and saying unto her, I will not my daughter that thou receive me from the hands of mine enemies, but only from the hands of my servants; with which she was exceedingly comforted and strengthened. This did Belzebub when he went out of her, report to the Magician and to his adherents, who saw not the miracle, which as soon as they heard they began to weep, foreseeing their ruin: notwithstanding they came again to Magdalene and prayed her to receive the Host, in as much as she was converted, and that it might be she had some vision, which was but an illusion, yet she still refused it, and though the devil opened her mouth by force, yet had not the Magician the power to put the Host into it. But after that she had long resisted, at length the foresaid child shut her lips. 
h We must not consent or give way unto the Devil in the least thing that is: so that if he come and demand but a rush of us, we are not to give it unto him.  After this the Magician desired an hair of her head, which she refused to give; knowing that that were to do homage to the Devil if any thing were given him: after that again he demanded half an hair, which when she refused to do, he then caused her to suffer grievous punishments, in so much as she rested not all that night, nor five days after during the Exorcisms; which notwithstanding she endured with great patience, for the love of God, and the remission of her sins.  
The assistants who watched with her all the night, witnessed that she lay still as one in a dream not able to speak so much as one word, and Magdalene herself confessed that it was all true which hath been delivered of the Host.   

The Acts of the 5. of February being Saturday.  
AT the morning Exorcism there being a Friar of the order of S Francis come thither, and bringing with him some Relics which 
i Another trial of the Devil.  a Cardinal had given him at Rome, he laid them softly and secretly on Magdalen's back, at which the Devil began to cry out that they should take that away, for it burned him  
Being adjured to tell what it was: he answered there are two things which I specially fear, the wood of the Cross, and a bone of S. Laurence, the others I fear not much, and it was indeed found to be true which he had said.  
The same day after dinner father Michaelis with his companion father Friar Anthony Boilletot, parted from S. Baume to go to S. Maximin, and from thence to Aix to preach there the Lent following; and being arrived at Aix, he went presently to salute Monsieur du Vair chief Precedent of the court of Parliament, giving him to understand what had passed at S. Baume from the first of january 1611. to the fifth of February, touching the trial whether those two maids (of whom there was so much talk in all the Country) were indeed possessed or not, and upon trial he found that they were in very truth possessed, and to that purpose he had discovered three real tokens in Magdalene: the first that she was truly possessed, as appeared by sundry undoubted effects: the second, that being of the age of nineteen years, she was found to be deflowered, as herself confessed: the third, that she had the marks of the Devil upon her body, which were deprived of sense and feeling, as himself had discovered at S. Baume: and that besides this the wicked spirits which possessed both Louyse and Magdalene, protested that all this happened by the enchantments of one Lewes Gaufridy chief of the Magicians and dwelling at Marseille. Which as soon as the forenamed Precedent understood, he thought good to send for the two maids to Aix, 
k The arrival of the two women that were possessed at Aix.  who arrived there the 16. of the same month of February.   

The acts of the 17. day of February, being Thursday and the day after Ash-wednesday.  
THis day after dinner Monsieur du Vair chief Precedent, came to the Archbishops palace where Magdalene was; there being also come thither Garandeau Vicar to the Lord Archbishop of Aix, and some others, and began to put Magdalene to certain interrogatories, assuring her she should find favour and escape unpunished, if she would tell the truth how matters had passed from the beginning to the end. And as she began to relate how the Magician first seduced her, the 
l The signs of magdalen's possession and her marks.  Devil caught her by the windpipe within, thereby not suffering her to speak, and making as if he meant to choke her, he made her eyes to turn in her head, and this lasted a pretty while. At which the said Precedent and the other beholders much marveled. After certain Exorcisms the Devil left his hold, and Magdalene went on with her discourse, which being ended she showed the mark of the Devil in her foot, and the said Precedent thrusting a pin into it up to the very head, Magdalene felt nothing neither did any blood issue forth, but at the thrusting in of the pin they might easily perceive a noise as it had been the piercing of parchment. He saw beside this another evident proof, which was that Belzebub held himself in the former part of her head, making there a continual motion, and heaving up that part in such sort that a man laying his hand on it might easily perceive it. And Belzebub being commanded by the Exorcist (who was for that time father Michaelis) to leave her by the space of one Miserere, he presently left her, issuing sensibly out of her mouth, and thereupon instantly the motion of her head ceased, as the said Precedent found by laying his hand on the place. The time prefixed being expired, he returned again, making a great noise in token of his repossession, whereupon he presently felt the motion again as before. The same passages played Leviathan who held the hinder part of the head, and if they were commanded to leave her for the space of three Misererees, they exactly observed their time; and this was every day tried by the injunction of the Exorcist, when any personages of note came thither to see her. And besides this, 
m The witness of Physicians and Surgeons.  Monsieur Fonteine Doctor of Physic and the King's professor, made the same experiment and found it to be true the 19 of February. The like did the other Physicians of the same city, namely Merindol and Grassi Doctors and professors in Physic, together with Monsieur Bon●temps a skilful Surgeon and Anatomist of the same city, all judging it to be a matter above the ordinary course of nature.   

The Acts of the 18. and 19 of February being the Friday and Saturday.  
THe said Monsieur Fonteine being come thither to make trial of that which we have spoken of upon the possessed, wore a gown that he had and said, if thou be Belzebub I am the Curate of a village not far from hence, and am come to exorcise thee. Then answered 
n He speaketh unto Monsieur contain the Physician.  Belzebub (for the maid had never seen him nor known him in all her life) if thou be a Priest take thy stole and show me thy shaven crown; but thou art of the number of them which Cure when they can, and when they can not they give over.  
At the Mass the Priest having forgotten to put wine in the Chalice, Belzebub cried out, Wilt thou say Mass without Mass. Where-upon the Priest looking into it, put wine in his Chalice.  
The same day Belzebub played his old tricks, and father Romillons' servant being about to bind Magdalene with the tippet, Belzebub struck him saying, Is it for thee to bind me? Where-upon the Priest himself took it and bound him without any resistance. In the mean time, whiles the 
o The Commissioners that were deputed to fetch the Magician.  Commissioners Seguiran and Rabasse the King's Advocate parted from Aix to Marseille to fetch the Magician: Belzebub and the other Devils ceased not to cry and howl, not suffering Magdalene to confess or communicate.   

The Acts of the 20. of February being Sunday.  
THe Magician being that day come and clapped up in prison about ten of the clock at night, there was heard the skriching of a great Owl from the top of the prison tower, and many dogs howled about the prison.   

The Acts of the 22. 23. and 24. of February  
BElzebub being demanded at the exorcism where the Magician was, and what he then did; he answered; he is now no longer in the dungeon, yet is he very sad: and so he was indeed found: for Monsieur Seguiran one of the Commissioners gave order to set him at large with the rest of the prisoners. And Sequiran coming to the Archbishops Palace after dinner, Belzebub told-him all that he had done 
p Belzebub reciteth things that were acted in remote places.  at Marseille, whereat he was exceedingly astonished: as first that Lewes freely and of his own accord rendered himself unto him, as it had been an innocent lamb: and that the Lady Liberta and other gentlewomen became suitors unto him in the behalf of Lewes, affirming that he was a very honest man, and alleging other such matter to the like purpose. He farther said, that having advertised Lewes of the Commissioners coming thither. Lewes' answered, what should I do? shall I go any where from hence? Where-unto he answered, that it behoved him to take heed to that, for by this means he would make himself guilty. Yea, but said the Magician, they will put me to the rack. Belzebub answered, I will take order that thou shalt have no feeling of that. Then the Magician replied, it may be so, but yet many dye therewith. Belzebub rejoined, what is that to the purpose, if thou employ thy life in the service of so great 
q See the impudence of Devils.  a Lord as Lucifer, who hath done so much for thee? Hereupon the Magician was silent, and resolved to do as Belzebub persuaded him. After this day the wicked spirits began to put Magdalene to the rack, turning and wresting her arms and legs, lifting her up on high, and laying on her many tortures three or four times a day. And this spectacle some of the Precedents and Counsellors, as well of the one Court as of the other, stood by, and looked on divers times, hearing him say withal, Thou wilt cause Lewes to be put to the rack, it is good reason then that I put thee to the rack, and at the Exorcisms he made her to cry so loud and so long, that they feared lest she had broken a vain.   

The Acts of the 25. of February being Friday.  
BElzebub being at the Exorcism adjured to tell whence he came the day before, being Thursday, and the 24. of February, when as he had left the possessed woman for a time: he answered, from visiting our Mr. Lewes, who is in prison very sad.  
Being adjured to tell what conference he had with him there: He answered, he dealt with me to hide the marks of his body, and to turn them inward: as also those of Magdalene that they might not serve as testimonies against him, which I promised him to do.  
Being demanded whether it was in his power to do it: he answered, yes, and that he would do it to make men believe that such marks were but imaginary. And further, I have promised (quoth he) to free him from prison within these eight days. We have found by experience that this was a fallacy, for it is true indeed 
r The Devil is a cozener and deceiveth even those that he calleth his. Yet here it was no deceit, but an impotency and want of ability: ●od gave hindrance here unto by his good Angel, because the Magician's marks might be found out.  that he departed out of prison eight days after he was committed, but it was to bring him to the Palace there to confront him with Magdalene, and afterwards to search for his marks.   

The Acts of the 26. of February being Saturday.  
ABout four of the clock in the afternoon the Physicians fountain and Grassi, together with B●ntemps the Surgeon and Anatomist found again the motion in the 
s Another trial made by the Physicians.  forenamed parts of magdalen's head, as if it had been Frogs moving in the inside but Belzebub being once departed out of her, they found the beating of the brain to cease, and to be in her as in other men. And having felt her pulse in both arms, and found that it beat equally without any alteration, they thereupon concluded, that the foresaid motion was not natural, but arising rather from voluntary then natural spirits.  
At the same time Asmodeus the chieftain of Luxury began to move Magdalene to wanton and unchaste actions, as he had often done at S. Baume, thereby to bring her to shame. After this the said Physicians and Surgeons caused her sometimes to walk, and then to sit and to make repression of those motions as much as she could, but she being then in her right senses answered, that she could not by any means hinder it, nor could they themselves withstand or remedy this same whence they inferred that by the course of nature this could not be.  

t A notable & sensible effect of the blessed Sacrament.  It is observable, that every day during the holy Mass the Devil assaulted her extremely in all the parts of her body, and it was marvelous to the beholders to see, that when she had once received the holy Communion, presently those motions ceased, and there followed a great calm as well in her soul as in her body.  
The same day one of the Devils, who called himself Carton, cried and howled saying, that he was beaten and burned.  
Being adjured to yield the reason why, he only answered, it is that accursed Fortitude the good Angel of Magdalene which beats me often repeating, Accursed 
u The Devil well swinged by the good Angel.  Fortitude let me alone, and this lasted by the space of an hour.   

The acts of the 27. of February being Sunday.  
FAther Francis Billet saying Mass, and being come to his memento, Belzebub cried out four times, Why 
x He felt the virtue of the prayer, for he cannot understand or divine the secrets of the heart.  prayest thou for Magdalene? And when Mass was ended, the Priest assured us that he then prayed for her. Afterward the Devil would not suffer her to set her knee on the ground. And as they forced her to do it, Belzebub said, no, it is not yet time: but as soon as the Priest had ended the last words of the Consecration, presently he made her kneel saying, lo there.  
After dinner the marks of the woman that was possessed were searched which she had in her feet, in her reins and right over against her heart, and they were all found to be void of sense. Then said Belzebub, I laboured to make them sensible, but God hath hindered me, After this the Devils put Magdalene to the rack very sorely by the space of a quarter of a hour, in the presence 
y divers men of quality present at Magdalen's tortures.  of Monsieur Thoron Counsellor in the Court of Parliament, and deputed for a commissioner in this business, and Monsieur Garandeau Vicar general unto the most reverend the Archbishop of Aix, and also one of the deputed Commissioners, there being withal present Thomassin the Advocate general in the Court of accounts and de Calas of the King's Counsel in the Parliaments of Aix.  
Concerning the foresaid 
z Witness of the Magician's marks.  marks it is worth the marking, that Monsiour Simeonis, an honest man and a wife, well known in that City, who managed all the affairs of the Archbishop, told father Michaelis, that after the marks were found upon the Magician, he went to see him, being of his acquaintance since his youth, who in a familiar manner assured and told him, I shall but mock the world in coming thither, for I have a spirit at my command who can free me from all men living and cover my marks. And he demanding how they were then found. The Magician answered, God's finger is in it.   

The acts of the first of March being Tuesday, until Sunday.  
FRom that day until the 15. of the same month, during the holy Mass, Belzebub began to make his 
a This is the accomplishment of Verrins' prediction, who foretoldat S. Baume that Belzebub himself should discover the Magician in a Church, in the presence of judges and Counsellors of the Parliament, and should cry so loud, that they should be very dease who heard it not. And that if after all this they did not execute justice upon him, God would use two other means in the city of Marseille. See the Acts of the 4. of February above written.  renouncements in behalf of the Magician, as Lewes had given him commission to do, thereby to assure his obstinacy and fastness to him. But having in charge to do it inwardly, God intended to manifest his malice by the ministry of Fortitude, and therefore caused them to make them outwardly with as loud a voice as the maid could cry, in so much as it was doubted, lest she had broken a vain, terrifying all the beholders, and driving away some who were the more fearful.  
He cried saying, I renounce Paradise in the behalf of Lewes Gaufridy. I renounce the Trinity, the Father, the Son and the holy Ghost, in the behalf of Lewes Gaufridy. I renounce the Eucharist, all holy Inspirations, all the members of jesus Christ (naming them all from the head to the feet, and particularly renouncing every particular member) all the Masses and Prayers which were said for him, and any thing that might serve as a means for his salvation. After this he added I renounce the Virgin Mary, I renounce Michael, Gabriel, Raphael, Vriel, Fortitude, and all the Quires of Angels. Peter and all the Apostles. Lawrence and all the Martyrs. Gregory and all the Doctors. Lazarus and all the Bishops. Dominique and Francis with all the Confessors and Votaries. Marry Magdalene and all Penitents. Martha and all Virgins, all Instructions and Sermons, adding to every one, In the behalf of Lewes. Lastly he concluded, with the 
b It is to be noted, that these 4. had on this day said Mass in the Chapel of the Arch bishop's Palace at Aix for his conversion.  Masses of Michaelis, Romillon, Francis Billet, and Anthony Boilletot.  
And when the Chalice was elevated, he cried out sundry times, Lord, I renounce thee and thy blood, and let the blood of the Just one fall upon me in the behalf of Lewes Gaufridy.  

c The devils knowledge of things absent.  There was at that present an Heretic walking in the hall which joins upon the Chapel of the Palace, whom his brother being a Catholic, had brought thither to behold these strange sights, but he durst not enter the Chapel. Then Belzebub cried, make that Heretic come in, whereat the bystanders were much astonished. Then said the brother of the Heretic who was there present, he speaks truth, for my brother who is an Heretic walks in the hall.  

d Lewes the Magician brought into the Chapel.  Thus continued he all the days following, during which time the Magician Lewes was brought to the Chapel, to the end he might understand the renouncements which Belzebub made on his behalf. And as Lewes beheld Magdalene thus tormented of the Devil, Belzebub turning himself towards him, said, Come hither my friend, and see if I do not torment her as much as thou desirest. At this passage was present Monsieur Thoron Counsellor of the Court of Parliament, and Commissioner in this business, with divers others. This happened on Saturday after Mass.  

e They were sane to keeps the Chapel door shut, because of the throng of people.  The same Saturday after dinner, the Magician was again brought to speak with Magdalene face to face, who still maintained stoutly and stiffly all that she had before delivered against him.  

f The marks found by the Physicians upon the Magician.  This done at evening he was visited by the three Physicians fountain Merindol and Crassy, and two Surgeons Bontemps and Pronet: and having stripped him in the presence of Thoron and Garandeau, the forenamed Commissioners, they found him in a shameful and odious fashion, whereat they were ashamed themselves, and turned their faces aside. Afterwards being blindfolded they searched him with needles, and when they touched the sensible parts, he cried saying, You hurt me; and when he cried not, they thirst in the needle up to the head without any appearance of sense. By which means they found upon his body three marks, whereupon having his eyes unmufled, and being re-apparelled, he thought that they had found no marks on his body, and so returned very merry to the prison: but two days after being advertised of the relation which the forenamed Physicians and Surgeons had made, he was much dismayed at it, 
g The frivolous question of the Magician.  and would needs move a question, whether the Devil had power to mark a Christian without his consent. Then said father Michaelis to Monsieur Thoron, if this man were in avignon he should be burnt to morrow next, for such marks do plainly convince him, and they are never found but upon Magicians. For God permitteth not that his children who are members of the mystical body of jesus Christ, should bear the mark of his enemy, but he marks them inwardly by the holy Ghost, and the character of Baptism, and outwardly in the forehead by the chrism and the sign of the Cross, and by this mark he distinguisheth the elect from the reprobate in the 7. of the Revelation. And as it is said in the same book, he will not suffer his elect to carry the mark of the beast, some being willing to dispute upon the point, alleged that God permitted Satan to strike job in all his body. To which the said father answered, there is great difference betwixt a blow or a stripe, and a mark; the blow is given for correction, the mark in token of subjection: the slaves of Turkey carry their master's mark in their forehead, burnt with an hot iron, but it is another matter when their masters whip them till the blood come. S. Antony and other holy men have been beaten by Devils as job was: but you shall never find that the Devil stamped marks upon their bodies, the stripes cease, but the marks remain, and if that could be, the Devil would mark the Pope himself and all the judges, and who is that father of a family who would suffer his sheep or bull to carry another man's mark? and so the question was at an end.  

h Magdalen's accusation and stoutness against the Magician.  The self same Saturday at the confronting of the one against the other. Magdalene said unto the Magician, Thou canst not deny four things: first thou canst not but remember how thou didst abuse my body, and take away my virginity at my father's house in Marseille. Secondly, how thou didst lead me to the Synagogue, and with thine own hand didst baptise me in the name of the Devil, and anoint me with their execrable Chrisom, causing me to renounce God, and my portion in Paradise, and to make all other renounciations which they use to do in Synagogues. Thou didst also stamp the devils marks upon me, which I still carry in my body. Thirdly, thou hast given me an 
i Magdalene did afterwards make relation of this unto us, for we were not present at their confrontments, but the commissiaries have the acts of these things in their hands.  Agnus Dei, and a peach charmed. Fourthly, how thou hast sent the Devils unto me, which do now possess me, because I would enter into the order of S. Ursula. To these accusations, Lewes the Magician made answer, that they were all false, and that he would take his oath in the name of God, the Virgin, and S. john Baptist that it was most maliciously untrue. Then said Magdalene, I understand you well. This is the oath of the Synagogue, where, by God the Father, you mean Lucifer: by the Son, Belzebub: by the holy Ghost, Leui●ithan: O damned villain. By the Mother of God, thou meanest the mother of Antichrist, and thou callest the Devil, who is the forerunner of Antichrist Saint john Baptist. Whereupon the said Magician remained much confounded.  
And for the more ample demonstration of his villainy. It is to be noted that in an Exorcism performed at Saint Baume within the holy Penitence Belzebub said, that this Magician was more swollen with rancour and malice against Christ jesus then themselves were: for they did abhor and hold in detestation, the more than devilish inventions which he daily devised: he also made certain accursed memorials to help the remembrance of those that were in the Synagogue, that they might more abundantly and readily blaspheme, and do villainy to Christ jesus, especially during the time that he lived upon the Earth. But (said he) he hath cozened himself, for we have deceived him in the schedule which he hath made unto us, wherein it is covenanted, that after the term of 24. years he was to be ours, and we were to carry him away body and soul: but we have so cunningly changed the number of years that there are but two years remaining. It is 14. years ago since he was first a Magician, and now we have reduced the schedule to sixteen years. It is to be observed that Magdalene did upon this occasion tell us that she had understood by him, that at the first he was but a sorcerer, but the Synagogue seeing that he had a practic head, and did perform the devilish acts that were enjoined him to their content and liking, as also because he was a great inventor of new devices, thereby to advance the kingdom of Satan, they made him a Magician, and at last they made choice of him for their Prince.  

k The difference betwixt the heart of a Catholic and the heart of a Magician. When God doth not operate all is endarkned; but when he beginneth to put his operations in act, every thing thereby receiveth life and light, as appear in the work of the Creation. Gen. 1. Now by reason of this participation of Magicians with Lucifer, they are not only possessed with obstinacy and blindness, but also with a diabolical rage, which we have formerly touched.  In the whole course and current of the Magician's obstinacy we have observed: that as the true Christian hath a true sympathy with the hart of Christ jesus, and therefore his heart is humble, charitable, patient, etc. So the Magicians have in their heart a participation of the obstinacy of Lucifer, unto whom they have dedicated themselves: but this is not by any infusion, for that were impossible, but by adhering and consenting to the ceaseless batteries and temptations of the Devil, by which they are endarkned and removed from the beam of grace.   

The Acts of the 6. of March being Sunday.  
AS well at the Exorcisms as at all the Masses which were said this day in the Chapel of the Archbishop's Palace, Belzebub did not cease to make divers renunciations in the name and behalf of Lewes Gaufridy, as we have formerly noted upon the first of March: but now he used more vehemency and cried so loud that Magdalene grew hoarse, so that her words could hardly be understood, yet did the Devil still go on with that impeatuous course of speaking.  
The same day Belzebub made recital of the conference he had with Lewes in prison, after that he was searched whether he had any marks upon him, or no, saying unto him, if thy marks be found betake thyself presently to renounce God, and all other things as before, and bequeath thyself wholly to the service of Lucifer. Unto whom Lewes made answer, Why if the marks be found. I do not positively affirm this, said Belzebub, but I say and demand, if such a thing should happen, wouldst thou endeavour thyself to renounce God as formerly thou hast done? To which the Magician replied, I will renounce him for ever, and will for ever serve Lucifer. It is worth observation, that when as at sundry times he recited unto us things of the like nature tending to the dismasking and opening of the Magician, and we would ask him, why he made detection of these things that did so much prejudice his confederate and servant, he made answer, I am constrained thereunto by your Exorcisms: when I am with him I make show of great friendship, 
l O wretched Magicians! can you have any affiance in Devils? pu● your trust in your good God, Quia fidelis Dominus in omnibus verbis suis, & sanctus in omnibus operibus suis.  and seem ready to do for him whatsoever he will command me, but when I am here with you I betray him and make a mock of him. Know you not that there are Traitors amongst men, and that there is no sin which a man may commit that is not more amply residing in Devils, or at the least committed by their instigations and suggestions? If men be Traitors we devils are so too● if men be proud, we go beyond them also in pride and arrogancy.   

The Acts of the 7. of March being Monday.  
BElzebub still continuing to make the renunciations aforesaid at the time of Mass, Magdalene grew hoarse more and more, so that she could scarcely speak a word. Upon this there came in by chance a certain honest Priest an Almoner unto a B●shop, unto whom Belzebub turned himself, and said: behold a 
m The Vestments of Priests.  true Priest, who goeth in good clothes, and is not like one of these poor snakes ill favouredly attired and all to be tattered: nay, which is more he hath crowns in his purse. All which was found to be true, the said Priest confessing that he had indeed certain crowns about him. So that it appeareth that the gaudy and soft raiments of Priests is pleasing to Belzebub, who is wondrously contented to see silks and velvets worn by Priests in their own clothes which they usually wear: but he cannot endure to see them worn in the Priestly vestments that belong unto the Altar.   

The Acts of the 8. and 9 of March being Tuesday and Wednesday.  
Upon these two days Belzebub at the time of Mass did make Magdalene to skud and run up and down the Chapel from one end to the other, although 
m The strange manner of magdalen's running upon her knees.  she were upon her knees, laughing and making mouths, which was very wonderful to behold. At the Gospel, Belzebub held her in, and began to make his accustomed renunciations as afore said, crying and making repetition of them in behalf of Lewes Gaufridy. And Monsieur Perrin a Burgess of Marseille chancing to come into the Chapel, he disclosed unto him 
n This woman was bewitched by the Magician, concerning which, there is mention made in the sentence given against the said Magician.  that his wife was beset and environed with a dreadful troup of Devils.  
Upon Wednesday about four of the clock in the after noon, there came a certain man of Marseille into the chamber where Magdalene remained of purpose to see her. At which very time all the Devils which were in magdalen's body were 
o It is the manner which some have welobserued to be usual among Devils, that they hate others that come upon their ground & possessions: which proceedeth from their pride & envy.  in an uproar against the Magician, and did endeavour to express their rage by crying and making a noise as Magdalene reported, who affirmed that she struggled with all her forces to hinder them from making this outcry, so that her face became extremely red therewithal, as the Reverend father Celsus, Guardian of the Capuchin fathers at Aix, and another Friar his companion together, with many others who heard this report, did rightly observe.  

p A charm given by the Magician.  At the morning Exorcism father Francis the Capuchin being assisted by father Laurence of the same order, did adjure Belzebub by the power of God, to disclose what the nature of that strange sickness was, wherewith father Angel the Capuchin was for the space of four years so grievously tormented. After much renitency and imposition of punishments, he answered, that he was charmed at Marseille, when he sat at supper in the house of Monsieur de Greau, where Lewes Gaufridy and Magdalene, were also present, where the said Lewes caused the charm to be put in the said father's glass by the invisible assistance of Devils, which was compounded of many powders, and of the bones of young children which they had eaten in their Sabbaths. And the said charm did invade his whole body, so that he is not yet able to help himself, and hath no Devils in his body, but without. Also one named Cordon sell sick, & lay bound in his body, to the end that a charm which the Magician gave him, out of ha●●ed that he had been reproved by him, when he preached at Marseille and lodged in his house, about his over much familiarity with women, might have the better operation.  
It is a note very observable, that this day there was a new charm cast upon Magdalene to breed in her a loathing of eating flesh, fish, or eggs, and of drinking wine, to the end that by dis-seasoning and distempering her, she might die for hunger, or at the least make retraction of her depositions against the Magician. And 
q Ye that are sinners consider seriously how grievous the punishments are unto which your sins make you liable.  the truth is, that as soon as she to show her obedience did offer to taste the least bit of those things, the Devil presently pulled her from the table, and 
r The horrible and rude handling used by the Devils towards Magdalene.  racked her in a horrible manner, wresting backward her legs and arms, and making her bones to crack and grate one against the other, and making her finger's crook sundry ways, which endured sometimes for the space of half an hour, sometimes a quarter of an hour, and sometimes an hour. And this terrible handling continued till the end of April, at what time the Magician fessed the fact. There also came much people of the best note in the city of Aix, at the time when Magdalene used to dine and sup purposely to see this spectacle.  
One day after dinner a Lady brought her some drag powder, and some Syrup to give her to drink, but the Devil would never permit her, shutting up her teeth and saying, All these things are too too nourishing.   

The Acts of the 10. of March being Thursday.  
Upon this day Magdalene reported to us, that about midnight last passed, she being not able to take her rest, walked up and down in her chamber, and upon the sudden found herself circled & ringed in by a troup of Devils, who all persuaded her to return unto them. Upon her refusal, they bade her call to remembrance, whether the day before being the wednesday in mid-lent, she and some others had not bequeathed half their hearts unto the Devil, and the other half to the Prince of Magicians, and whether she had not done the like by her body? Which she did remember by this accident, although formerly she had not thought upon the same: but having many times renounced all these Diabolical donations, the Devils presently vanished away.  
At the morning Exorcism Belzebub cried with a loud voice, the Devil take all Magicians, who are the cause of these so unsupportable torments which I endure: for we might easily perceive that he was grievously tormented by his puffing, and fuming, and turmoiling himself, as if he had been in a hot boiling cauldron. Then taking Magdalene by the throat, as his manner was, making show as if he would strangle her, father Anthony Boilletot 
s The Devils have no power to bite consecrated fingers.  did put two of his consecrated fingers upon her throat, whereupon Belzebub cried, the Devil take these consecrated fingers that do put me to this pain.  
Here is to be noted, and experience itself doth clear it up unto us, that when a Priest doth put his consecrated fingers in the mouths of those that are possessed, and betwixt their teeth, the Devils dare not bite them, and are at a stand, as an horse checked with a bit, crying and saying, Put other fingers here, and thou shall see how we will use them. This experience ought to put the Ministers of Heretics with all their adherents to utter shame and confusion.   

The Acts of the 11. and 12. of March being Friday and Saturday.  
THe Magician Lewes did upon Friday entreat Monsieur Garandeau, and Monsieur Thoron, two of the Comissaries to send unto him Monsieur Gombert Priest of Nostre Dame de Grace, and of the congregation of the Oratory, that he might confess himself unto him, having at that time some glimpse and dawning of that divine light, although 
t men's conversions from those faults that are enormous, do ordinarily go by degrees & succession, as hath been experienced in the conversion of Magdalene, which at length was perfected up & approved by the marks that departed from her. A demonstration or external emblem hereof is in the blind man in S. Mark chap. 8. upon whom Christ jesus laid his hands two several times, & so at first he began to see imperfectly, afterwards his sight became more perfect.  afterward there could no great sign of contrition be perceived in him.  
The same Friday after dinner, a certain gentleman publicly known to be an Heretic through all the city of Aix, came unto Magdalen and said unto her, Wench take away all these Crosses that thou hast about thee, and thou wilt presently be delivered, for all is nothing but 
u He conceited that it was nothing but imagination, not having been much conversant with her that was possessed. The Devils that were in the bodies of some harmless and innocent sisters of S. Ursula, upon their being Exorcised did say, we will depart from hence in time, but we are already provided of a body to enter into it at our pleasure. Yet would we not judge this to be ment de individuo.  imaginations: for my part I could wish that all the Devils which are in thy body might enter and take possession of me, this was thought to be a very rash speech.  
Upon Saturday Monsieur Garandeau did question Magdalene, what those red pimples were which were found upon the reins and shoulders of Lewes. She answered, I know them well, for every Wednesday and Friday in the month of March, the Magicians are marked by Devils with a piece of hot iron in contempt of the wounds of Christ jesus. In discoursing thus, the Devil who ever since Thursday was silent, and had withdrawn himself, leaps up into her tongue and said furiously, thou makest a discovery of me.  
Being asked who it was that spoke: she answered, It was Balberith, who in Scripture is called Baalberith. judg. 9   

The Acts of the 13. 14. 15. and 16. of March being Sunday, Monday, Tuesday and Wednesday.  
During these four days there happened no new occurrents, but only certain strange gestures, and some renunciations as upon former days.   

The Acts of the 17. and 18. day of March being Thursday and Friday.  
THe Thursday at night, because the Sexton of the Cathedral Church at Aix called S. Saviour, which is joining upon the Archbishops house, had reported unto Monsieur Garandean, that in the Chapel which is called the Chapel of S. Saviour, and is the most private place of all the Church, and the most charily kept, there was a Reliquary locked with a key, where there were many bones decently and reverently ranked, and no man knew what it was, but that there was a likelihood that it might be the Relics of Saints, the said Garandeau was of opinion to have her that was possessed to be brought thither, and to exorcise her in that very place, to see the countenance and the portment of the Devil. Being come thither, they took two skulls, one of a lesser size and another greater, and applied them one after the other unto her that was possessed: whereupon she wagged her head from one side to the other, and could not stand quiet, but ever said, take this away.  
The Devil being many times exorcised to tell what Relics these were. He answered, with some renitency: they are the Relics of Bishops: would to God that I were as holy as they, yet are they at deadly send and enmity with me. He that spoke this was Belzebub. Then he cried. I can endure this no longer, I must get me gone, and so he departed as he was accustomed. And when the Priests that were there present, had given thanks unto God, saying. Te Deum and the prayer to the blessed Trinity, Monsieur Garandeau began again to Exorcise, and applied unto her the said skulls, whereupon she turned her head here and there, as she had formerly done, saying, Touch me not, I do very sufficiently feel the virtue that is in them.  
Being asked who it was that spoke, the Devil answered, I am Oscillon that do now speak, for Belzebub is gone to give the Magician advise to weep (because it was commonly said, that Magicians do never weep) and Magdalene being questioned concerning the same, when the Priests had left Exorcising, she confessed, that when Magicians or Sorcerers would weep, they put the two fingers next the thumb upon the two temples of their head, and then they fall a weeping presently, but not from apprehension of grief as others do, albeit they see themselves in danger of death, but coldly and forcedly, so that you shall scarcely see their tears to descend lower than their cheeks.  
Father Celsus, Guardian of the covent of the Capuchins at Aix, being together with his companion, advertised hereof, 
x The great charity of two Capuchin fathers.  who did converse in prison with the Magician, and kept him company all the time of Lent until his death, remaining with him at night to comfort him & to exhort him to repent, that so he might disengage himself from those wicked spirits, which should come to visit him for further confirmation of his obstinacy, which they did with great charity and mortification. God so blessing them that they did not lose their pains, but were the instruments of the acknowledgement which he made of his sins, and of the confessions and depositions which he afterward set down: these two charitable fathers (I say) having had information hereof, did forbid him to put his fingers upon the said places, whereupon his weeping left him.  
But returning to our former purpose, Oscillon was adjured to tell whose these two skulls were: whereupon he answered, thou together with thy Relics shalt not know this, only thus much I will give you to understand, that they unto whom these skulls did formerly belong, did master the devils better than all you; look and you shall find others also. Then they applied again unto her the lesser skull of the two, whereupon he said: 
y In the Acts of the Apostles the 19 chapter. The handkerchifes of Saint Paul being applied unto those that were possessed, did chase away evil spirits.  this is the head of an Archbishop who is my Arch. enemy: and so the Devil retired himself and would speak no further. Magdalene being demanded what she felt in her body when the skulls were applied unto her, she answered that she felt as it were a great flame of fire in her body, and that she heard the Devils speak within her, that the lesser skull did sometimes appertain unto one that was a great enemy of Oscillon, and the most mortal foe that Belzebub had: so growing very late every man retired himself to his own home.  
The next day which was Friday at the morning Exorcism performed in the Chapel belonging to the Archbishop, Belzebub was adjured, who without making any great resistance, after the application of the two skulls which they had purposely brought thither, said thus. The greater skull is Raymond's Bishop of Arles: 
z The Devils are oftentimes constrained to reveal the bodies & relics of Saints: as appeareth by the Ecclesiastical histories, concerning the bodies of those notable Saints john and Paul whom julian the Apostata had caused secretly to be hid: as he also ●ndeauoured to silence the memorial of their Martyrdom. But they were known by an undeceivable mark, which is by the miracles that were wrought by them: which do bear a more assured witness of them when they are dead, then when they are alive: as was seen in the person of Christ jesus: for in men's life time they are not always inevitable arguments of predestination. Mat. 7.1. Cor. 13. but they are certain tokens of the same after their death. And by this point shall Antichrist be discovered, even by his own that shall believe in him.  the lesser is Anthony's, Bishop of Aix. I wonder (said he) you did not also bring the head of Charles: whereupon, they afterward looking among the said bones did indeed find another head.  
The said Monsieur Garandeau Vicar general of the archbishoppric, commanded a Priest of the Church called Master claud Meffredy to bring a skull from the Churchyard, which being applied as the former Belzebub laughed at it, and suddenly issued forth being called (as it seemed) by the Magician as he was wont.  
The Devil being again Exorcised, Oscillon came forth and said; This is the skull of one that is damned, whom we burn and fry in Hell: but these heads of Anthony and Raymond do burn me more grievously than the fire in Hell, and so he wreathed her head from one side to another, shaking it and causing it neither to stand nor to lie still, as long as those two skulls were upon her, and said: these skulls ought to be had in as much veneration, and deserve aswell to be inchased in gold, as those that are below in the vestry of Saint Saviour; And he cholericly added, the Sabbath could not be kept here in her chamber for fear of ●hese two skulls. For the truth is, these two skulls were brought and laid all night in Magdalen's chamber.   

The Acts of the 19 20. 21. 22. and 23. of March, being Saturday, Sunday, Monday, Tuesday, and Wednesday.  
During these five days there happened no new passage: only the Sunday after dinner as Magdalene was walking in the gallery which was joining upon her chamber, there came unto her a Magician called john Baptista, who with a pin did prick the finger which is next to the little finger, and took some blood from her and presently vanished. At that time Father Francis Billet, and Friar Anthony Boilletot did walk in the said gallery, and Magdalene stood at the window looking down into the base court and leaning with her hand upon the window: as soon as the thrust was given she went unto the said fathers, and showed them the blood which still dropped from her finger, and they saw three drops of blood upon the window. And being astonished herewithal, they acquainted Monsieur Thoron the Commissary and Monsieur Grassy a Physician, who were in the Hall, with this accident. This blood was drawn from her to make a charm therewithal against her, because her love to the Magician grew cold: which charm did work the next day so vehemently, that it caused her to leap and skipp with great violence, so that four men could not hold her in: and being gotten up upon an high place, if she had not been by fine force taken from thence, she had been in danger to have fallen and hurt herself. Also, the said charm did breed great pains in her inward parts, so that she oftentimes fell into a swoon: which did thenmore especially happen, when any mention of this charm was made unto her.  
After dinner the singing men and musicans of S. Saviour came to solace & refresh the poor possessed woman: & as they were singing a strain of Music, the Devil was sore vexed, and tormented her all the time of the singing, with extraordinary violence. Besides, the said charm took away from her her appetite to eat, and being commanded by father Romillon to eat upon pain of disobedience, and in despite of the Devil, she obeyed the same, and was presently racked by the Devils, as she had been before when she would offer to taste any fish or wine, for they wrested her arms and legs backward, and lifted them up on high in a very strange manner.   

The Acts of the 24 25. and 26. of March, being Thursday, Friday and Saturday.  
ON Thursday was Magdalene in token of her humility and obedience commanded to sweep the Chapel: which when she accordingly performed, the Devil made her cast the bosom on the ground, and then tortured her, as he had done the day before. For God had permitted him to redouble her torments every day twice, that she might mortify herself, and give satisfaction for her sins.  
The next day in the morning about 7. of the clock, she was desirous in token of her obedience, to sweep the Church: but the Devil being impatient to see this her humility, did grunt and grumble, crying, the Devil take him that is the cause of this, and so she began to be at quiet, and remained very well comforted.  
On these three days, whensoever the blessed Sacrament was tendered unto Magdalene, the Devil would draw back her head, and make her so have the hiccup which continued for a long season, until the Exorcisms and patience of the Priest did master him: and then she remained in good comfort.  
The Saturday which was the Vigil or Eve of Palme-Sunday, father Michaelis would have confessed Magdalene in the Chapel, but the Devil would none, running and skipping from one corner of the Church unto the other.  
Then did the said father Exorcise him, and adjured him to tell his name, who answered, 
a An excellent dialogue between one of the fathers and the Devil.  I am Carreau, that harden men's hearts, and am commanded to make her heart hard as steel, that she may not this day confess herself or communicate. Then did the said father r●ply, Cursed spirit, art thou not ashamed to resist thy God and thy Creator? To which he answered with a small complaining womanish voice, I remember indeed that God hath created me, and then he presently after sent me to hell. And deservedly (said the father) because after, so great a blessing, thou wouldst by defection fall from him. 
b As if this miserable, obstinate and blind spirit should say, that there was good cause of their revolt, so to excuse and make good his sin.  Carreau said, we were at such ease, and were such goodly creatures, that we would not be in subjection unto man. But since (said the father) such is the pleasure of God, Why then resistest thou? Carreau answered, When a Captain leadeth a band of Soldiers, they do all follow him, and do not you obey your Kings when they command you? Then (said the father) True, but it must be according to our high Sovereign's intention, and the obedience which we owe unto him; Lucifer did not create thee. I grant it (said Carreau) but let a man all days of his life treasure up a multitude of impieties for the wrath of God to take vengeance on, yet doth he ever find mercy and 
c He returneth to his first speech where he complaineth of God.  we committed but one sin, & were forth with damned. God (answered the father) doth observe that men are full of ignorance and frailty, but your offence was founded upon mere malice. But (said Carreau) they return to their vomit, and do more transgress than we that are Devils. Then (said father Michaelis) Come hither, when the soul is divorced from the body, it is as pure a spirit as are yourselves, doth God ever take pity upon them then? To which the Devil answered. He doth not, and so presently held his peace, and Magdalene had liberty to confess herself, and receive the Communion.   

The Acts from the 27. of March being Palm-Sunday, till Good-fryday being the 1. of April,  
Upon Sunday at morning Mass, there came a wicked spirit sent from the Magician, and entered into the body of Magdalene, his name was Aurey, and he said that he was the sixth in the order of Seraphins, who laughingly and in jesting manner told them, that he would not leave her tongue until he had executed his commission. Being adjured to tell why he laughed so immoderately: because (said he) yesterday about 12. of the clock, it is just 15. years ago since Lewes gave himself unto the Devil, and to day this very hour it is so long ago since he made unto us his first schedule written with his blood, drawing the same from the fingar of his left hand where the veins of his hart do lie.  
This being done, he began to make his renunciations in the name of Lewes, as hath formerly been declared, crying aloud so that he was heard a great way off: and when they applied unto her back a cross of gold, he said, take away this, there is a cross behind me, and touched one of the nails of the feet in the said cross. After dinner there was a man brought to Marseille who was much doubted to be possessed. And as soon as he entered into the chamber, the Devils that were in Magdalene began to bustle a little, and at last fell a bellowing, one of them saying, this man hath 15. Devils within him, and a legion that watch him without: if he be not looked unto, he will within these 15. days be utterly undone. He was possessed upon the feast of S. Michael 1610 they that govern and are the chief within are two, Garanier and Sandrié.  
It is to be noted, and we have had experiment of the same, that the Devils who are in divers bodies cannot endure to be together; if they do, they 
d Like unto sundry thieves that are possessed with divers towers, every one standing upon his own guard: or like two dogs snarling one against the other, when they both are gnawing of a bone.  grumble one against the other, and seem to be ready to devour one another, like wolves and hogs. Hence was it, that we were forced to separate Magdalene and Lovyse, which proceeded from their pride and malice.  
Upon holy Monday in the morning Magdalene was shrewdly tempted to deny Confession unto her own Confessor father Francis Billet, and this temptation continued from the morning till eleven of the clock, when the Divell-being overcome by the patience and perseverance of the said Priest, did give over his assault, and she acknowledging her fault, confessed herself unto the said father, although she had before protested that she would more willingly confess herself to any other.  
Where by the way we may note, that to change our Confessors is many times a temptation of the Devil. About this time, he of Marseille that was possessed was brought unto the chapel, whereupon the Devils that were in Magdalene began to bellow so hideously that they were forced to constrain him to go out of the Chapel. Herein the Devil behaveth himself like unto a tyrant, who cannot endure to have a great Lord dwell near him: so high is his heart swollen with malice and arrogancy.  
After dinner Belzebub made Magdalene take a knife and set it against her breast, tempting her to kill herself with her own hand. When the knife was taken away, he caused her to lay hold on her own throat, and would have strangled her, if they had not hindered him.  
About two of the clock in the afternoon Belzebub cried so hideously, that father Michaelis and his companion heard it into their lodging, which was on the other side of the Archbishops house a great way off: which when they heard, they ran thither, and being adjured by the said father to tell what the reason of this so terrible an outcry was: he answered, I cannot but be mad that Magdalene doth thus surrender up and make 
e Behold the consummation and perfection of true contrition, abneget semetipsum.  resignation of her own will.  
Upon this day monsieur Thoron the Commissary did relate unto us, that the Saturday last past being Palme-Sunday eve, the court, as their manner is, went in visitation of the prisoners, where Lewes Gaufridy to excuse himself said unto them, that he did give himself wholly to the Devil, if he were not innocent, which is agreeable unto that which Aurey said on Palme-Sunday when he laughed, and was so merry that the Magician had given himself unto the Devil. Then the said Monsieur Thoron said unto him Speak not after this manner, for hereby you do but settle and confirm your sin with greater assuredness. Upon holy Tuesday in the morning Carreau whose employment is to harden men's hearts, did withhold Magdalen from confession, so that the combat continued till twelve a clock against him, and when the Exorcist did impose more punishments upon him, he said he was a torturer and a hangman, but in conclusion they remained with the victory against Satan.  
Upon holy Wednesday in the morning Monsieur de Segoyer one of the Counsellors of the K●ng seeing the strange gestures and torments which Magdalene, according to her custom, did suffer during the time of Mass, he being on his knees did privately and apart power out his prayers to God in behalf of her that, was possessed, which he did very heartily and with much affection. Then Belzebub turned himself towards him and said, Pray for thyself and let her alone. Whereat this Counsellor was much abashed, for he prayed with great silence.  
On this day Magdalene was asked by the two above named charitable Capuchin fathers (who took the pains to remain all night in prison with the 
f Oculos suos statuerunt declinare in terram.  Magician, to see if they could convert him) what the reason was that the Magician did so often fix his eyes upon the ground when they spoke unto him. Where-unto she answered, a Magician may be known by his eyes when he looketh fixedly upon the earth, and cannot endure to settle his eyes upon those that look upon him. They are also known (said she) when they stoop down to the ground and take up a straw, for than they ask advice of the Devil, and do homage unto him by bowing for this straw. Which being once observed by the said Capuchin fathers, they found that the Magician's custom was to do so.  
Upon holy Thursday the Devils did torment and vex themselves during the time of Exorcisms, tossing the woman that was possessed here and there to her great disquiet. After the Communion was ended, she presently sound ease.   

The Acts of the first and second of April being holy Friday and Saturday.  
Upon 
g Holy Friday a day fit & apt for remission of sins.  holy Friday in the morning the Magician, by divine grace and the particular influence of that celestial light, began to confess his sin to the two Capuchin Fathers who had watched with him in prison, after they had all the time of the Lent by many persuasions diligently exhorted him there-unto, saying, that he who had as upon that day forgiven those that had crucified him, would take pity upon him, that had handled him a thousand-fold more strangely and ignominiously, so that the Magician was determinately bend to make confession of his witch craft unto justice, as afterwards he accordingly performed. This Cross is the instrument, and this death of Christ jesus is the efficient cause of the remission of all our sins, be they never so enormous or numberless.  
As Magdalene was hearing the Passion sermon at a window of the Archbishops house, otherwise called the Chapterhouse, father Michaelis who was at that time the preacher did inveigh against Magicians, whereupon Belzebub began to say aloud, there is no small number of them in the city of Aix, and afterward added, there is a Friar in this assembly that is fallen a sleep, and indeed they found that one of those, who was wont to watch with the said Magician in prison, did at that time slumber a little being sat amongst the people.  
Upon holy Saturday Magdalene, in token of her humility and obedience, took the bosom to sweep ●he chamber, whereat the Devil grumbled and cried very fiercely. And when the Confessor would have confessed her, Belzebub did so dull her and make her sleepy, that she remained without motion just as a pillar of brass. And after many Exorcisms, Prayers and Impositions of punishments she came to herself, and Belzebub departed from her. Whilst the Exorcism yet continued he returned again, and thrust a pin in Magdalen's ear, which caused much pain and anguish unto her, she crying and pointing to the said pin, but they could not pluck it forth with their fingers, and were forced to have little pincers to draw it forth by main strength.  
Belzebub being adjured to tell what his purpose was in bringing the said pin thither. He answered, I have taken the same from under the heart of the Magician, and it was put there to shut up his heart and make it obstinate, for it is charmed and enchanted. And I have put it into the ear of this Dragon 
h Tharasque is a monstruous Dragon that devoured men at Tharascon●n ●n Province, and afterwards was s●●ne by S. Martha.  Tharasque (for so he called Magdalene) to hinder her from hearing the word of God, and all wholesome instructions.   

The Acts of the third of April being Sunday and Easter-day.  
Upon Easter day, Belzebub at the time of Mass did in a restless manner vex and torment himself, casting himself on the ground crying and offering to go out of the Chapel, and at the last he slipped out indeed. That night at supper Belzebub did nothing but grumble, and father Francis Billet said unto him, Why dost thou snarl thus? Canst thou not let the poor woman sup in quiet? Then he answered, I have a secret to tell thee whether I will, or no. In the morning when I did so turmoil myself at Mass, the reason was, because that 
i O notable Miracle being performed upon the blessed day of Easter at the time of holy Mass, & by the virtue of the worthy receiving of the body of Christ jesus: all being wrought by the power of God, who is alone able to enlifen that which is dead, the Devil having no power to quicken the least branch of a tree, after it is once withered up and dried. Thus doth God by his bounty and Omnipotency take from us the stamp of the Devil, which is sin, & in steed thereof setteth upon us the scale of his grace by quickening & putting life into our souls. These are notable hansels and tokens of Easter day.  Fortitude did lay his command upon me, offering to force me to take off my marks from Magdalene, which I was constrained to do presently after the Communion. Question her, whether she did not suffer great anguish and pain in every part about her, upon which these marks were branded, when I took them off from her: which the woman confessed, but did not then know any reason of the same: the places also where these marks remained were searched, which then had sense and feeling, and were able then to yield blood, whereas before they were deadened up and made insensible, and not a drop of blood would fall from them, but would rattle and make a noise like parchment, when it is pierced with a knife.  
Magdalene further said, since my conversion I was much aggrieved with myself to have the devils marks still stamped upon me, but I dared not to pray unto God for the abolishment of them, although he then knew, and hath since granted my desire.  
Belzebub being again adjured did deliver that Fortitude had revealed unto him, that this was obtained by the prayers of the blessed Virgin, S. john Baptist, S. Michael, S. Peter and S. Paul, and they that did execute this commandment were Fortitude and Cleare-sight. He further said, that God had extended this singular favour towards her, to take away the opinion of some, who conceived that Magdalene was not yet thoroughly converted, and to give assurance unto her that she was no longer in the devils claws, that so she might with courage and resolution persist in that, which was so well begun.   

The Acts of Easter-Monday being the 4. of April.  
AT the morning exorcisms the Chapel was locked up by reason of the press of people that flocked thither. And Friar Anthony Boilletot the companion of father Michaelis coming towards the Chapel, Belzebub cried, Open the door, 
k For Antony they say Tony.  for behold Tony would come in (for so he called the said father after the rude manner of the peasants in the country of Province) and just as he said, so it was. And there being put unto his back de ligno crucis, Belzebub cried out and said, I do wonderfully fear and tremble at this, and being adjured to tell why, he said, It was part of the wood that touched the back of Christ jesus.   

The Acts of Easter-Tewsday being the 5. of April.  
MOnsieur Garandeau Vicar general died this day in the morning, and Belzebub whilst Mass was saying, spoke aloud these words, Garandean is dead: I was at his death to try whether I could gain him, and laboured to stagger his faith, but I could do no good upon him: he is now in the hands of the Almighty. A good honest woman who was there present, having heard what he had spoken, said, I make no doubt but he is now in Paradise: where-unto the Devil said, Soft 
l Meaning that men do not go so presently to Paradise.  and fair, soft and fair. It is to be remembered that all this while Magdalene was racked and exceedingly tormented.   

The Acts of Wednesday being the 6. of April.  
AS the Father who was Guardian of the Capuchins was searching after a mark in one of Magdalen's feet, Belzebub gave him a box on the ear, whereupon being exorcised and adjured, he was constrained with great submission and sorrow to ask him forgiveness.  
At the evening Exorcism Belzebub said, that on Easter day at 4. of the clock in the morning, he went to hell to crave counsel of Lucifer, what he should do with Lewes, who already began to shake and prove irresolute: he told him that he was to persuade Lewes to recant, that so he might have his life saved, otherwise he was but a dead man, and bid him sit upon his tongue and speak for him, because (said he) he is a very dotterel (which is a foolish kind of bird) stopping and stammering at every word. But in other things Belzebub was to make him as meek as a lamb, that men might have a good opinion of him.   

The Acts of Thursday being the 7. of April.  
FAther Romillon was of opinion, that it was fit to cut close magdalen's hair, because she took such delight in the yellow and golden colour of the same. Whereat Belzebub was exceeding angry, and tormented her without intermission all the time of the Exorcisms, making her to plunge with her head down to the ground, and by a continual forced motion to bow it arch-wise, sometimes forward and sometimes backward, and constrained her to beat her face with her first saying, I will teach thee to cut thy hair, for if I lose this hold, where shall I next betake myself?  
The next ensuing time about midnight, the Devils did forcibly cause her to tumble and leap, that so they might get her out of the chamber, where they that watched with her, did lie: but it was perceived by father Francis Billet, who caused her to return. Yet when he was departed to take his rest, the Devils would have carried her through the chimney, and she was found with her head against the wall of the chimney, as though she had been by violence lifted up thither. But Fortitudo her good Angel did withstand these their attempts.   

The Acts of the 8. and 9 of April, being Friday and Saturday.  
EVer since good Friday the Devils did torture Magdalene beyond ordinary, because that day about no one, the Synagogue that was held at Marseille had decreed, that she should die through the unsufferablenes of her torments. And that this was true, Belzebub took his oath with all the circumstances and ceremonies belonging there-unto, and without reservation of any malicious meaning whatsoever, as experience itself hath since declared. For at the beginning of dinner they tortured her half an hour, and so again at the end of dinner; and in the middle they did ever disquiet her with continual plunges of her head towards the ground. And at supper they tortured her after the same manner for the space of an hour, wreathing her arms and legs backward, and making a general 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 herself afterwards reported) so that the sound of these unnatural motions was easily heard. When these tortures were ended, then did they cast her into a dead sleep or lethargy, so that she seemed stark dead: and when she came to herself, and for obedience sake offered to eat her supper, they caused these strange motions of her head towards the ground to be put in practice as before. The same was likewise done after the two Exorcisms every day, making her to cast her head towards the ground forward and backward, with which violent agitations, her face became as read as a coal of fire. In this fashion continued these torments till our departure from Aix, which was the five and twentieth of April.  
On Saturday the ninth of April, they caused her jaws to wag by extraordinary and unnatural motions, as Monsieur Fonteine, a learned and skilful Physician, who was there present did observe. The same day Belzebub at the Exorcisms took his oath that he and his companions were to be constrained to issue forth as soon as ever the schedules were delivered.  
The same day the Lo. Archbishop of Aix his Almoner did bring a certain instrument of glass made triangle wise, and none of the assembly did understand for what purpose that instrument served.  
Where-upon Belzebub being asked what it was, he readily made answer, It is an optic glass to make a man see that which is not: which saying of his was found agreeable unto truth, for it caused men to see Woods, Castles and Arches in the air of all manner of colours and other things of the like nature.   

The Acts of the 10. of April being Sunday.  
BElzebub did take on and yell very hideously at these Exorcisms, and being adjured to tell the reason thereof, he said, Fortitudo and Cleare-sight do beat me by the power of the prayers of your Lady Mary, because, having had warning from God not to touch Magdalene the night past, I plucked three hairs from her head, which she had divers times refused to give me. My purpose herein was to lead her on to desperation, and to persuade her, that God had abandoned her since he suffered me to have power over her. They did also beat me, because I would not suffer her last night to take her refection, that I might weary the patience of the Fathers which governed her, and so at last get the upper hand of them. Being charged to return those three hairs, he answered, I can not do it, for I have given them unto Magicians to make a charm thereof, which for some malicious purpose is already cast against the Exorcists.   

The Acts of the 11. 12. 13. 14. 15. and 16. of April, 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 poor woman to cry so loud, that her voice 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 despair (as sh●e herself reported unto us) suggesting unto her that she had never made a perfect confession, or that her confessions were spiced and intermingled with much hypocrisy and dissemblance, egging her on to cast herself out at the window as she stood there, or to stab herself with a knife when she was alone. The night before he would have had her burn herself, and when she would not consent unto it, he cast her against the fire, where she was found lying in a sound with her head close against the fire.  
Ever at the Exorcisms the gestures and torments did continue, but as soon as she had received the blessed Sacrament these motions and gestures did forthwith cease to the admiration of all men. Upon Friday he tortured her in the Chapel itself, but when the blessed Sacrament was presented unto her, and upon the ●eceauing of the same, the wicked spirits did presently leave her. At which time Monsieur d' oped one of the King's Counsellors, and three gentlemen Heretics, together with many Catholics were there present.  
Upon Saturday, Sunday, Monday, Tewesday, and Wednesday she was tortured 
m Observe here good Christian, by these fore passed events, and by those accidents that do now happen, & shall hereafter follow, what extraordinary torments God by his just judgements imposeth upon those that have transgressed against him. For when he would seat this distressed sinner in the state of grace, he loaded her patience with many pains that did draw near unto the torments of hell, and that by the ministry of her cruel enemies the Devils, and without compassion unto the outward man● Secundum mensu●am delicti, etc.  four several times with strong and extreme torment's, as well in the chapel as in her chamber.   

The Acts of the 18. of April being Monday.  
THere was a certain young man of the age of two and twenty years, being a native of the city of Geneva called David Meyrot, the son of Peter and Susan Manteliere, who presented himself before father Michaelis as Inquisitor of the faith, that he might be received into the bosom of the Church. As he came into the Chapel, the Devil said unto him, beware how thou be converted, stick close to thy Religion, and leave me not, for thou art of our side: this language did occasion in him a more settled confirmation to return unto the Church, than before, because she had never seen him, neither did she know the cause of his coming. Being upon his knees before father Michaelis, he was asked whether he did abjure and renounce with all his heart, and as long as he should live the Heresies of Luther, Calvin, and all other Heretics, the Devil cried, O, not for so long a time. And as the said father continued on to ask him whether he believed the Catholic, Apostolic, and Roman Church, the Devil cried, Do not say the Roman Church: and being full of fretting and fuming at what was done, he violently would pluck her by the hair, whilst the man was making his recantation. When he had made profession of his faith, Monsieur Merindol a Physician and the King's Professor, for the joy he took of the gaining in this new convert, prayed unto God to send him his grace to live and die in this faith. Whereupon the Devil rose up in a great fury and cried, Merindol, if I come at thee I will mischief thee; and so running towards him, he was held in by those that were present, which might be some ten in number. Then said the Devil, if Belzebub were here he would cry and be more outrageously furious than I am, Being asked where Belzebub was, he answered; He is gone forth in a great chase at the time of the Exorcism, because she that is possessed was commanded to prick his name with a pin, and in contempt to tread it under her foot: which disgrace Belzebub could in no wise endure. Belias also is issued forth, fearing lest he might be so served also, because his name was known.   

The Acts of the 19 of April being Tuesday.  
AT these Exorcisms the Devil brought up a new fashion of torments, making Magdalene to leap when she was upon her knees, and as she was kneeling he caused her to give great jumps, so that she broke the stool which was under her knees, although they had laid two cloaks upon the same. His meaning was to have broken her legs, as he afterwards declared: for Lucifer did ever feed them with new experiments.   

The Acts of the 20. of April being Wednesday.  
BElzebub being asked and adjured to tell whether Magdalene were truly converted, or no, (for some made a doubt thereof) he answered that she was, and that Verrine and he did jump and agree in this: You may easily believe it (said he) since by the commandment of God I have taken away those marks that were upon her, which is a great miracle, and an infallible argument of her conversion.  
Being adjured to tell whether the Magician were converted, or no, he answered: Not very sound.  
Being adjured to tell whether he would surrender up the schedules, or no, he said: Yesterday by reason of an act of humility and obedience that Magdalene had performed, Fortitudo did advertise me from God, that if the Magician were converted he should surrender them himself: if not, than Belzebub should be constrained to present them openly in the face of the Court both Ecclesiastical and Civil, and then all Charms and poss●ssions should have an end. Then they applied a Relic unto the back of Magdalene, whereupon he cried; Take her away from me, for she is an enemy unto the Synagogue. Being adjured to explain the meaning here of, he answered. The Synagogue hath three great enemies, Magdalene, for her repentance, Catherine of Sienna, for her charity towards her neighbours, and Catherine of Boulongne, for her purity and great humility. And the Relics do belong unto this last.   

The Acts of the 21. of April being Thursday.  
Upon this day Magdalene was seven sundry times tormented very cruelly both in the Chapel and in her chamber: and at supper time she had some rest. But presently after supper Leviathan came and said: Belzebub and I cannot be here, for we are busied at the prison. Then he said, Mistress, since you have not been made much of all supper time, we will now bestow the ●●ck upon you: and incontinently four Devils, whom she visibly saw, did give her the rack for the ●pace of three quarters of an hour, after such a cruel manner, that three men, who kept her from falling, were all in a bath with sweeting and labouring about her, so that they could endure the toil thereof no longer. That which most disquieted her (as she afterward told us) was the 
n It is a great light of God when corporal torments a●e not so much ●stee●●d as internal temptations.  vehement temptations wherewith they did inwardly assault her, which always happened when she was not corporally tormented: so that she was uncessantly assaulted either within or without.   

The Acts of the 22. of April being Friday.  
AFter dinner there was an assembly held to proceed legally against Belzebub, and to command him and his companions to avoid, or else to give in the reason's o● their refusals. But as this decree was ready to be pronounced, Belzebub came forth of the body and fled away, (as he had oftentimes formerly done at these assemblies) for he would not answer but hid himself, and seldom caused those accustomed motions in her brain, but rather for the most part absented himself from thence altogether: and when she made signs that he was there, he would presently thereupon depart from her. In this assembly was Monsieur joseph Pelicot, Provost of the Cathedral Church of S. Saviour at Aix, Vicar general in the Archbishopric of Aix, and in this business Vicar surrogate to the Bishop of Marseille, because the prisoner was a Priest belonging unto that Sea. There was also father Michaelis as Inquisitor of the faith, father Laurence Provincial of the Capuchins, father Celsus Guardian of the Covent of the Capuchins at Aix with his companion; father john la Tour, Corrector of Minime Friars at Aix, who had been employed to hear the prisoners confession, and to labour as much as possibly he could his conversion; father john Francis a Minime Friar, who did exorcise in this assembly; father Romillon, Superior of the Priests of the Doctrine; father Francis Billet Priest of the said Doctrine, the ordinary Confessor and Exorcist of this woman that was possessed; Master Maifredy, Almoner to the Archbishop of Aix; Master Lewes Frank, Sexton of S. Saviour; father Francis Domptius, Doctor in Divinity of the Order of preaching Friars, with father Anthony Boilletot of the same Order. Louyse being brought before them, Verrine in the Exorcism was asked where Belzebub was; he answered, that he stood close to Lewes Gaufridy his right ear, who was there present. Father john Francis being exorcising, commanded Verrine to declare by external and visible gestures the manner of the Seraphins adoration of God, who answered; How is it possible for me to show it, for they have no bodies? Being again commanded unto it, he forcibly stretched forth both his arms, and moved with them as birds use to wag their wings when they fly, making expression by sundry gestures of some great and inward affection, as one that did mightily long for something: in which action he bore himself straight and steady.  
Being commanded to reveal the adoration used by Cherubins, he stretched out his arms as before, but not with so great vehemency. Being commanded to show the adoration used by Thrones, he cast himself with incredible swiftness flat upon the ground, and stretched out his arms as wide as possibly he could.   

The Acts of the 23. of April being Saturday.  
Upon this day the Masses which were celebrated thorough the whole city of Aix, for the conversion of the Magician, were ended: for Monsieur Pelicot, Provost and Vicar general aforesaid, had commanded thorough all the Parish Churches, Priories and other like places of Religion in the city of Aix, that upon the Thursday all the Priests should sing the Holy Ghost, upon the Friday half the Priests should sing the Conversion of S. Paul, and the other half the Conversion of S. Magdalene: upon the Saturday all should sing the Hymn of our Lady: by the power and efficacy of all which, and through God's assistance, Lewes Gaufridy the Magician was found in better case touching his conversion.  
The Monday following being the 25. of April, father Michaelis departed from Aix with the rest of his companions, having received directions from the most reverend the General of his Order, to be present at the public Synod held at Paris the feast of Pentecost than next ensuing. Whither being come, he received advertisement, that the said prisoner was burned at Aix the last day of April by virtue of the Arrest, which was pronounced against him. The tenor whereof here ensueth.    

THE ARREST OF THE covert OF PARLIAment of Provence, giving sentence of death against Master Lewes Gaufridy.  
IT hath pleased the Court to examine and search into the criminal process and other proceedings, made by the authority of the said Court, at the instance and procurement of the King's Attorney General Complainant, in the case & crime of Rape, Seducement, Blasphemy, Magic, Witchcraft, and the like abominations, against Master Lewe● Gaufridy, originally descended from Beau vezer lez Colmats', Priest, and beneficed in the Church of Acoules in the City of Marseille, defendant and prisoner in the prison that belongeth unto the Palace.  
The verbal process of the proofs and arguments is, that Magdalene of Demandoulz, otherwise of Pallud, one of the Sisters of the Company of S Ursula, was possessed, and held to be really possessed by wicked spirits, that were known and observed to have remained within her at S. Baume, from the first of january last passed till the fifth of February, by Friar Sebastian Michaelis Doctor of Divinity, Vicar general of the reformed Congregation of preaching Friars, and Prior of the Covent Royal at S Maximin: which attestation was formally, and duly confirmed by divers other Fathers, bearing date the 20. of the said month.  
The decree of the Court containing the granting out of a Commission to Master Anthony Seguiran Counsellor in the said Court, to take informations which might concern the fact of the said Accusation, and to attach the said Gaufridy and commit him to the prison of the Palace: upon the 19 of the said month.  
The Informations and Inq●isitions taken by the said Commissary, and the verbal Process of the apprehension and commitment of the said Gaufridy.  
Another decree of the said Court, which containeth a Commission granted forth unto Master Anthony Thoron a Counsellor likewise in the said Court, to hear the said Magdalene of Pallud, and to take particular information of the proofs and principal allegations given in by the Attorney general; and himself, together with Monsieur Garandeau Vicar unto the Archbishop of Aix, to indite the said Gaufridy: upon the 28. of the said month.  
The hearing, deposition, and confessions of the said Magdalene touching the said rape, seducement, and subornation of her to practise those impieties which belong to Magic: as also touching the contract and promises made unto the wicked Spirits, besides many other abominations, mentioned in the verbal Indictment of the 21 of the said month.  
Another Libel of Informations taken by the said Commissary the 23. of the said month.  
The attestation of Master Anthony Merindol Doctor of Physic and the King's Professor in the University of the city of Aix, touching the strange and extraordinary gestures and passages that happened unto the person of the said Magdalene of Pallud, during the time that he had her in cure, and before the manifestation of her possession: upon the 24. of the said month.  
The report made by the appointment of the said Commissaries, and given into the Court b● Maste● james Fonteine, Lewes Grassy, and the said Merindol Doctors and professors of Physic, and Peter Bontemps Surgeon and professed Anatomist in the said University, touching the quality and nature of those extraordinary motions, which at set times and pauses did affect the head and brain of the said Magdalene of Pallud, and what might be the cause of them: as also touching the nature, causes, and reasons of those marks in her body, which made the place devoid of the sense of feeling where they were, and which were also showed by her: as also touching her virginity and her being deflowered: upon the 26. and 27. of the said moveth, and the 5. of March last passed. The Interrogatories and Answers of the said Gaufridy upon the 26. of February, and the 4. of March last.  
Another decree of the said Court, that the said Master Anthony Thoron, who was formerly deputed to be Commissary, should take the full view and information of the said Indictment: upon the 4. of March.  
The verbal Process of the confronting and personal contestation between the said Magdalene of Pallud, and Gaufridy above named: upon the 5. of the said month.  
The report of the marks found upon the body of the said Gaufridy: following the instructions and directions of the said Magdalene, upon the 8 of the said month of March.  
The publication of the said report, with the confronting of him, with the said Physicians and Surgeons, deputed and commanded thereunto by the said Commissioners.  
There re-examination and confronting of other witnesses, upon the 8. of March.  
Another Libel of Informations taken in the city of Marseille: upon the fifth, sixth, and seventh of April last passed.  
The hearing of Mistress Victoire de Courbier, said and pretended to have been bewitched by the said Gaufridy, by reason of the craziness and indisposition of her understanding, as also because of her disordinate and scandalous affection to the said Gaufridy: upon the sixth of April.  
The second Interrogatories made unto the said Gaufridy touching the truth of the said Information, which contained his confession, that he had bewitched the said Victoire by breathing upon her: the twelfth and sixteenth of the said month of April.  
The verbal Process of the voluntary confessions made by the said Gaufridy, touching other facts and crimes laid unto his charge, the 14. and 15. of the said month.  
The retractations of the said Gaufridy, the fifteenth day of April aforesaid, in the afternoon.  
The letters of the Bishop of Marseille to Master joseph Pellicot, Provost of the Metropolitan Church of the city of Aix, and also Vicar unto the Archbishop of Aix, that in his name, authority and place, he should proceed judicially against the said Gaufridy, belonging unto his Diocese, in such ample and full manner as the Bishop himself might do if he were there present in his own person: upon the 17. of the said month.  
The deputation of a Proctor made by the said Gaufridy before the said Provost, who by virtue of the foresaid letter was his Ordinary, that so prosecution might be made for the restitution of those Schedules, which are above mentioned, in the informations there contained.  
The order of the said Counsellor and Commissary, and of the said Master Pellicot, as well by virtue of his place of being Vicar to the said Bishop of Marseille, as also by reason of his being Vicar unto the Archbishop of Aix: that the said Magdalene of Pallud should be reexamined concerning her allegations and depositions, and should be again confronted with the said Gaufridy.  
divers other new confessions made and respectively repeated by him the 22. and 23. of April, conformable unto the former.  
Another report of the foresaid Doctors of Physic and Surgeons touching the abolishment and taking away of the marks of the said Magdalene of Pallud; with the re-establishment and confirmation of the manner of them, laid open in the former report of the 23. of March. The verbal process of the interruptions and extraordinary accidents which happened unto the said Magdalene during the time of her confession: the tortures and torments which she suffered, and the words which proceeded from her: Besides the matters contained in the Interrogatories and answers, the proof and witness of the abolishment of the marks, the re-establishment and confirmation of the same, on Easter day, and the Feasts following, during the celebration of the blessed Mass. The judgement of these objects, and the conclusions of the King's Attorney general thereupon: the day of hearing of the said Gaufridy in the Chamber, and the report of the Commissary deputed for the same.  
Whereupon it was published: That the Court hath and doth declare the said Lewes Gaufridy attainted, guilty, and convicted of the cases and crimes aforesaid, where withal he hath been burdened: and to make some amends and reparation for the same, the said Court hath and doth condemn him to be delivered up into the hands of the Executioner for matters capital, and to be led thorough, all the usual streets and quarters of the city of Aix, and before the great gate of the Metropolitan Church of S. Saviour to perform this penance, that is, to go thither bareheaded, and barefooted, with a link burning in his hand, and a rope about his neck, and upon his knees to ask forgiveness of God, the King, and justice. Which being performed he is to be brought to the place of Preaching in the said town, and there to be burnt alive in a pile of wood, (which shall be prepared for that purpose) until his body and bones be consumed and turned to ashes, which are also afterward to be scattered and cast into the wind, and all his goods and every parcel thereof to be seized upon and confiscated to the King. And before he be executed, he shall be tortured and put upon the rack both after the ordinary and extraordinary manner, to force from his mouth the true detection of his complices.  
Nevertheless, before he have the said execution of death performed upon him, he shall be given up into the hands of the Bishop of Marseille, his Diocesan, or in his absence, into the hands of any other Prelate of quality besitting the same, to be degraded from his Orders, according to the accustomed manner in such cases provided.  
Given in the Parliament of Provence residing at Aix, and published at the bar of justice, and to the said Gaufridy in the Palace-prison: who at the same time was put to the rack both after the usual, and extraordinary manner, the Commissaries that were deputed unto the same being there present. And about five of the clock in the afternoon he was put to death, being first degraded by the L. Bishop of Marseille his Diocesan in the Church of preaching Friars at Aix, in the presence of the said Commissaries, following the form and tenor of this present Arrest, the last of April. 1611. Signed MALIVERNY.   

IN the month of july, father Michaelis was advertised by letters from father Romillon, and father Francis Billet, who had been both Exorcists unto Magdalen, as also from the Guardian of the covent of Capuchin fathers at Aix, and of another of the Capuchins; wherein they declared diverse admirable occurrences, which by the permission of God did befall Louyse and Magdalene, since his departure from them. And also, that the very same day upon which the Magician was burnt, sister Margaret Burle, a very honest woman, and of the company of S. Ursula was delivered from three Devils, and from the charms which she had in her body. After certain days, there was another woman, and after her there was also another freed from the like slavery, who had been formerly possessed by the force of charms and witchcraft. Moreover, that two Devils, to wit, Gresil and Sonneillon had quite left the body of Louyse, so that there remained none behind but Verrine, who said, that the end of the History was not yet come. Also, that Magdalene had been for many days together deprived of her sight and hearing, and could not eat: nevertheless, by reason of the good hap which again befell unto her on that 
a In like manner upon the blessed feast of Easter, the marks of the Devil were perfectly taken from her as the tokens and handsel of her conversion.  blessed feast of Whitsuntide, she hath recovered all again, and is moreover delivered of the Devil Asmodeus and two other Devils, and that afterward she was no more troubled with those Incubi that were wont to haunt her: that Belzebub did still possess her, and had strangely forced her tongue down into her throat, tormenting her more and more with his accustomed ra●kings and tortures: that by reason of the letters which were written, she was now delivered from all her torments, and that she held Belzebub bound and chained up in her body by the permission of God, and that when he would entreat her to give him licence to go forth of her body but for a quarter of an hour only, that he might set some stay touching his Sabbaths and meetings, she would by no means allow him so to do.  
It was further advertised in these letters, that Magdalene had a vision of the state of Lewes Gaufridy, how he was continually tormented in hell, with more extremity than ever was Indas. And that this vision was the cause that she became an unfeigned penitentiary: for she would go along to the wood with the poor women of Carpentras (whether she was fled) barefooted, and would gather bundles of sticks, and would sell them in the market place, and would give the money that did arise from hence unto the poor, besides that which she daily sent to be given at the porch of the great Church. Moreover, that she made great reckoning of any act of humility and patience, and wa● afflicted and disfavoured by those that were nearest of her blood, by reason that she thus debased herself.  
They farther advertised, that Verrine began already to be wray the complices and asfoclats in Magic by their names and sur-names: and amongst others a woman called Honoria that was blind of both her eyes, who being apprehended had the marks found upon her, and was convicted of witchcraft and so burnt, although she died with great contrition and sense of her sins.  
Let us therefore pray unto God, that all may redound to his glory, and the good of the Church, and to the utter ruin and desolation of the kingdom of Satan. Amen.  

THE CONCLUSION.  
THe end and scope of this History (which is the discovery of a Magician by the Devil, and his execution which followed there-upon) doth clearly demonstrate the undoubtable 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 chose, he stood favoured and well esteemed of, by gentlemen and others of his own quality, the Devil infusing into him an insinuating and well fashioned deportment of himself, with so winning a manner of conversation, that he was well-beloved and well entertained by all men. But God would not suffer such hypocrites to lurk in his Church undiscovered and unpunished, as wretched judas gave the first proof thereof; be it spoken without offence and prejudice to S. Peter and the rest of the Apostles. God be blessed and praised for ever, for all those miracles which he hath been pleased in his good time to work amongst us, for his glory, and the further instruction of his Church. Amen.  
The whole is submitted to the judgement of the Church.    

THE APPROBATION.  
WE the under-written Doctors in the sacred faculty of Divinity at Paris, do certify that we have fully and diligently surveyed and read this present treatise, entitled, The admirable History of the possession and conversion of a penitent woman, seduced by a Magician. The collections whereof were gathered by the reverend father Michaelis Doctor, Preacher, and Inquisitor of the Catholic, Apostolic and Roman faith, established by our holy father the Pope. In which treatise and collections we find nothing which is not orthodox, and conformable unto the decrees and orders of our holy mother the Church. Yea, we have therein observed many notable things, that may tend to the great comfort and edification of all faithful Christians, as well Temporal as Spiritual, and may induce and spur us on to repentance, and to the practice of virtue.  
From our Studies in Paris this present Tuesday the 10. of july in the year of grace 1612. G Froger. Fr. P. Dum.   

A DISCOURSE OF SPIRITS, CONTAINING WHATSOEVER is necessary for the more full understanding and resolution of the difficult Argument of Sorcerers.  
WRITTEN AND COMPOSED BY the reverend Father Friar Sebastian Michaëlis, Doctor of Divinity, of the Order of Preaching Friars, and Prior of the Covent Royal of S. Maximin in Provence.  
BY WISDOM· PEACE BY PEACE PLENTY·   printer's or publisher's device 
AT LONDON, Imprinted for William Aspley.   

THE PREFACE.  
FRiendly Reader, I do protest with Tertullian, that in the Argument of Sorcery, (which is the subject of this discourse) I never was so far transported with curiosity, as to plunge myself into an over-diligent intelligence of the same: because it is a Science that serveth for nothing but to disseason and perplex my spirit, as being an enemy unto my soul, and therefore the understanding thereof distasteful to me. The consideration whereof is common to all those, who level their actions to godly purposes, whereof that holy and ancient Father doth draw a learned and general deduction in these notable words. 
Tertul. lib. de anima.  Nos spiritualia nequitiae, non quidem socia Conscientia, sed inimica scientia novimus: nec invitatoria operatione, sed expugnatoria dominatione tractamus, multiformem luem mentis humanae, 
Marc. 16.  totius erroris artificem, salutis pariter animaeque vastatorem. In which he hath spoken a certain truth: for what other thing can a man gain by this unnecessary, yet dangerous knowledge, but a true plague of mankind, a palpable blindness in all sorts of error, and last of all, an ir-recoverable slide and downfall both of body and soul, into the pit of Hell? Notwithstanding the Theoric and contemplation of these things is not unnecessary unto us that are Clergymen, because we are expressly commanded by Christ jesus, in the persons of his Apostles, to cast out and chase away all wicked and unclean spirits by the powerfulness of his name: for his pleasure is, that we should be in direct opposition against Magicians, who do call upon them and woo them to appear unto them by their softest and sweetest supplications. But we (as is already said) Non invitatoria operatione, sed expugnatoria dominatione ipsos tractamus. So that the admirable effects which do continually flow from so high and weighty a charge, may give full answer and solution to the objection of Payn●●s, who were wont, by way of réproch, to ask the Primitive Christians, wherein their knowledge of wicked spirits did excel and surmount other men's. Unto whom the same good father Tertullian answereth: 
Tertul. lib de Testim. animae  that it was necessary that Christians should have a greater knowledge of Devils, because (as experience did well witness) 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 ever labouring to tame his slave that is refractory and rebellious against him, hath occasion to know his perversues more thoroughly than other men: even so fareth it with Christians in respect of unclean spirits. Daemonia itaque affirmamus esse, inquit, sane quasinon & probemus, qui ea soli de corpore exigimus. Hence we may make this deduction, that for the readier way to dissipate and overthrow the kingdom of Satan, this kind of Science is necessarily required in Churchmen: as the knowledge of Heresies is necessary unto Catholic Doctors, that they may the better confute them, 
Hierom. lib, 15. comen. in Esai. ad c. 47.  and those diseases that are pestilential must be understood by Physicians, if they hope to expel them. I do here desire, that in a subject of this nature, there might be a method observed in our manner of speaking, as the Stoics anciently did in their discourses of the world, esteeming it as a great abuse to call things that in themselves were odious and filthy, by honest names, or things that were virtuous and honest, by filthy names: but instead thereof, every thing was to be expressed by words and appellations apt and proper to figure out the same. For virtuous actions were to be expressed by terms that should breathe and sound forth nothing but a decent and equal commendation, but vicious and discommendable actions were to be set forth with such fit and convenient epithets, as might breed an horror and detestation of their filthiness. Neither do I desire this without just cause, since that the malice of our times hath misapplied the names of things that are Sacred to that which is base and ridiculous: and chose, those things which are stained with pollutions much unworthy of Christians, are many times graced with goodly and glorious appellations. Hence it ariseth, that many have so far over-shot themselves, that they hold those for barbarous and illiterate fellows, who in speaking of the Devil do use the proper Greek name, Diabolus, or the Hebrew name, Satan, or the word borrowed from the Latins, Malignant, which signifieth an adversary, a backbiter, and one replete with all maliciousness: names so proper and proportionable unto their nature, that the holy Scripture doth sundry times use the same: yet is the use thereof so discontinued in these times that we find no mention of them in any Books. Every one doth contend to sound forth no other name then the goodly appellation of Daemon, 
Tertul. lib. de anima. Hierom. lib. 8. in Esai. ad cap. 27.  which signifieth one learned and wise: and indeed Plato and other great Philosophers and Poets have used it as a name of God, who knoweth all things, as Tertullian observeth: whereas instead thereof they might use plenty of names very frequent in the Scriptures, and particularly recited by S. Jerome; such as are the Devil, Satan, Beliall, the Asp, the Basilisk, the roaring Lion, the great Dragon, the Apostate, the deceiver, and the like, which make a singular expression of his bloody and malicious nature. I could also wish, that in our French language, men should have the use of those names that would best befit the ordure and infamy of the desperate condition of these blind and more than beastly Sorcerers. For the term of Sorcerer signifieth nothing else, but one that casteth lot, being drawn from the Latin word Sors, which is sometimes taken in good part, 
Leuit. 15. Deuter. 1. Luc. 1. Act, 1. S. Thom. 2.29 95. art. 8.  and may safely and religiously be used, as these passages of the Scripture do clearly show unto us. Mittens super utrumque hircum sortem. Cuius for'rs exierit Domino offeres. josua forte terram dividet, forte exiit ut incensum poneret. Cecidit sors super Mathiam. So that there may yet be use of lots in the administration of Ecclesiastical affairs, which are of most importance, as S. Thomas after S. Augustine doth notably observe. 
August. serm. 2. in Psal. 30.  Hereupon it is that I desire the imposition of some term, that should not thus gild-over this abominable art, but as they that practise the same are the most filthy and brutish creatures of the world, so should their appellation be so odious, that it should import nothing but down right villainy, and should strike an horror and detestation of them, into those that speak of them, or hear them mentioned. And this was the opinion of Plato and the Stoics, 
Plat. in Cratil.  when they would labour to prove that the first institution of names, did signify according to the natures of things, and had not their imposition by chance, which they also evince by experience. For (said Plato) when I say Me, I draw in my voice towards myself, but when I say, thou, I retort and let it out against him unto whom I speak. And these subtle touches of Philosophy are experienced to be true, not only in the Greek tongue, in which Plato wrote, but also in the two other principal tongues the Hebrew and the Latin. 
S. August. in Epist. 102. calleth them Daemonicolas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. worshippers of Devils. Upon the 96. Psal. where he termeth them worse than Idolaters.  If therefore these people had the stamp of these appeliations upon them, Men enthralled unto Devils, the slaves of Satan: or as S. Augustine calleth them, Worshippers of Devils, or by such like terms as may best suit with their natures, they should be expressed unto the world a great deal more naturally and more unto the life, then by misterming them by the name of Sorcerers, which is derived from the latin word Sortilegus: and by this means men would have the malice and villainy of such kind of people in more horror. For if we narrowly sift and look into them, it will be found, that there is no appearance or remnant of goodness in them, but only they are good in their natural essence, like unto Devils: and of a truth they are the most gross and impure Idolaters that ever were or may be found, since that they worship the Devil, and know him to be the Devil. Whereas when Idolaters did worship him, they had ever an opinion that he was God. And therefore (saith S. Augustine) the ignorant people that are Idolaters, 
August. lib. 20. contr. Faust.  do not sin so grievously, as do your learned Philosophers: for the simple people do not apprehend the spring and first original of these Idols, but Philosophers do well know the head from whence they flow, which proceeded from uncleanness and from the vices and inventions of men: so that without comparison, the Christians who are more particularly acquainted with the will of God, shall be in a far more damnable estate than the former.  
After this discourse touching their names, I come now unto the fact. I am not ignorant, that many have formerly traveled their spirits and pens in this Argument of Sorcerers, so that I might quit this labour, and repute myself unworthy to publish my glean after their harvest: yet may I justly use the excuse of Lactantius Firmianus, who craving pardon in that he had undertaken to write against the Gentiles in favour of Christian Religion, since that such great and learned personages, as justin, Origen, Tertullian and Arnobius had formerly written of the same; I have done it (said he) as it were upon constraint, and to give relish and contentment unto the variety of men's wills, because we are bound to fit and accommodate ourselves both to the learned and unlearned, for the advancement of the common good. Some (said he) have written against the Gentiles, merely from the grounds and authority of Scripture, in which they give no satisfaction unto the Gentiles, in that they do repudiate the same, but do only confirm the Christians and partly the jews. Others have argued the case, and grounded the judgement of their conceptions upon natural reason, wherein those do find a main and an extraordinary delinquency, who do sagely and soberly prefer the Scripture, before all other human reason whatsoever. But none (saith he) did ever mingle both together in any Author, which is it that now remaineth to be done. And thereupon Lactantius concludeth, that if he did make a handsome medley or mingle of all these diversities, he hoped to give contentment to every body, even down to the Atheist. All which I apply unto myself for my lawful excuse. For some have entreated of Sorcerers only by way of a bare collection of Histories, and of the criminal proceedings against them, together with the relation of their own averments and confessions. Others have proceeded more scholastically, and have not departed or swerved from the Commentaries which are made upon the 4. books of the Sentences. A third sort, not relishing this manner of proceeding, have followed the steps and opinions of some ancient Paynim Philosophers, as Mercurius, Proclus, jamblicus, whom they do too much adhere unto, even where they thwart the authority of the holy Scripture. Whereupon I did apprehend, that there was yet left untraced another way a great deal more safe and lawful, and more apt for the course and scope of my studies, (who for the glory of God, and relief of the Church against the opposition of heresies, have for the space of 40. years given over the reading of all sorts of books, but the holy Scriptures, and the fathers of the Church) to wit, that this discourse should be drawn from the Scriptures, and from the reading of ancient fathers: upon which we are to ground the principal foundation, although other authors be alleged on the By, to add strength and illustration thereunto. For touching the first, they do nakedly report the fact, but produce no proofs of the same. The second, do propound their scholastical resolutions of this point, but the niceness of these times will not digest such fare. 
Tertul. lib. de testi. ani. Tertul. lib. de nima.  As for those of the third sort, we will oppose against them by way of admonition, that which Tertullian faith, Daemonem soli noverunt Christiani, vel quaecunque apud Dominum secta. And in another place he rendereth a reason of this, saying, Cui veritas comperta sine Deo? cui Deus cognitus sine Christo? cui Christus exploratus sine Spiritu Sancto? cui Spiritus Sanctus accommodatus sine fidei Sacramento? By which Gradation he pointeth out unto us, that no man could ever exactly and without gross error know what belongeth unto the soul, or unto good and bad spirits (for he speaketh of such in these above-cited passages) unless he have drank of the water of Christ jesus. Philosophers (saith he) have sometimes chanced upon the truth, yet was it never without some mingle of error, or else they did draw and borrow it from the Scripture, or it fared with them as with one that hath lost himself in a maze or labyrinth, who if after many crooking and distractions, he chance to light upon the right way out, it is to be attributed to hap and not to election; for they have no assurance and certainty in whatsoever they say or invent: and therefore the Academics do rather freely confess, that they have no certain knowledge of any thing. 
August. lib 13. contr. Faust. Mani. cap. 15.  S. Augustine is just of Tertullians' opinion: if Mercurius Trismegistus (saith he) or any other do deliver any thing that is good, it is not of authority sufficient to teach us a wholesome doctrine, but it is only able to convince and disprove the Infidels. And as concerinng their sayings, that they are agreeable unto truth, there is no less discrepancy and distance between their authority and the authority of the Prophets, than there is between Devils and Angels. For the Devils have sometimes spoken truth, yet are we not presently to build a conclusion of Catholic doctrine upon the same. The question then in hand is to be debated by that which is conformable to the holy Scriptures, and which hath been taught by the ancient fathers of the Church: which is the only scope unto which I aim in this work, where we will also allege (when there shall be a conveniency thereof) certain Philosophers (which for the most part are already cited by S. Thomas) as far as we shall find them in conformity and league with Scriptures and the fathers. And if any shall oppose against them, tdey shall find themselves repelled and confuted by the ponderous and weighty allegations of natural reason, to content and gain in, or confound the Atheists, whose number is far greater than it should be, although much inferior unto those (to my great grief I speak it) that do symbolise and comply themselves to Sorcerers, and adhere unto them by an infinite number of superstitions: in which foul crimes men of the best rank do sundry times inbarke themselves. So that I may well say with Chrysostome, that if it were as easy to execute justice upon the great ones, 
Chrysost. hom. 2.11. Epist. ad Heb. hom. 10. in 1. Epist. ad Timoth.  as it is upon the base sort, all the prisons would be presently stuffed with Magicians and Sorcerers. And elsewhere doth this good father with large effusion of tears deplore the blindness of such people, where he saith, Lachrymis & gemitibus digna vaticinia, obseruationes genesis, signa, ligaturae, divinationes, incantationes, & caetera huiusmodi. Quae omnia magno profecto scelere praesumuntur, denique iram provocare consueverunt, atque eò magis, quo post ingentis be●euolentiae & insignis miserationis indicia, postquam ille filium suum pro redimendis hominibus misit, haec nesario aufu admittimus. To this purpose doth S. Augustine prettily teach us, 
Aug. lib. de. civit. Dei cap. 18.  that this is a thing which God permitteth, thereby to occasion us to fly into the close embracements of Christ jesus our Mediator, when we shall understand, how shamelessly and brutishly the Devil doth drag us unto him, and worrieth us as a famished Wolf doth the harmless sheep. Quantò quip in haec ima (inquit) potestatem daemonum maiorem videmus, tantò tenacius mediatori est inhaerendum, per quem de imo ad summa contendimus. It remaineth that I should also handle, whether those things, which are spoken of Sorcerers, do proceed from dreams and illusions, or whether they are real and true. But fearing a glut of words in this long Epistle, which may perhaps seem unto some more wearisome than delightful, I have remitted and fitted that discourse to the conclusion of this book, having ever before me that which S. Augustine wittily observeth, that a reader, when he seeth the end of a book, or a chapter, is as glad, as a passenger to see the sign of his Inn, where he is to repose himself.   

A DISCOURSE OF SPIRITS, CONTAINING WHATSOEVER IS NECESsary for the more full understanding and resolution of the difficult Argument of Sorcerers.  

CHAP. I. Whither there be Spirits or no: There are four points to be observed touching Spirits: that there are Spirits; what their nature is, from whence they came; and the end why they are.  
TOuching the first point; it is an ordinary method in all things which men are desirous to comprehend, first to search into their causes: otherwise they shall not want occasions to remain unresolved and doubtful, and their spirits will not cease to be full of discontentment and perplexity. For this is the nature of man, 
Lib. 1. Metaph. cap. 1.  especially when he seeth unusual and extraordinary effects; as is clear by the example of country people, set down and expressed by Aristotle; who when they see an eclipse of the Sun or Moon, they are presently stricken with admiration, like unto the Children of Israel, 
Exod. 16.  who wondered at the new food of Manna, and demanded what it was. And such kinds of admiration (saith Aristotle) have been the seed-plot, and head of all Philosophy: for those spirits that had a touch of generousness and industry, did presently endeavour to comprehend the cause of those unusual events. The like course of proceeding is here to be observed, and the rather, because it seemeth so much the more admirable and incredible by how much the more distant the knowledge and experience thereof is from the best and soundest part of men. We are therefore to dive into the causes, which when we once shall steadily comprehend, it will easily bow and incline our understandings to the belief of those things, and make us conceive them not only to be possible, but of a more ordinary frequency than hath hitherto been believed. And in regard that Spirits are the cause of these events; we are first to know, whither there are Spirits, or no. There are three sorts of men that have denied Spirits: the first are Philosophers; the second are the Sadduces, and the third are Atheists. Touching Aristotle the prince of Philosophers, 
Lib. 8, Physic.  he is of opinion, that there is one supreme cause not tied to the pressure and encumbrance of a body: 
Lib. 12. Metaph. text▪ 48.  And he sets down 47. Spirits subordinate to that supreme cause, according to the number of motions, which he observed in the celestial Orbs of heaven, thinking with himself that those heavenly bodies could not so ordinately move, unless they were animated and quickened thereunto by some Spirits of life. Now whither he had stolen this out of the holy Scripture, (or at the least had borrowed it from his Master Plato, who might take it from thence) because it is said in Ezekiel, 
Ezech. 1.  speaking of the celestial bodies, which are there called wheels, Spiritus vitae erat in rotis; or whether he had invented the same by the collections which his experience had made from his frequent observing of them, I cannot tell; but surely he said truth, except where he seemeth by exclusion to shut out the rest, as if there were no more than those that he recited. Wherein he might consider, 
S. Thom. lib. 2. cont. gent. c. 92  that if those Spirits were necessary for the uniform and uncessant motions of the Spheres, and by a consequent for the service of man, Qui est quodammodo finis omnium, much more is it convenient, that this first and supreme cause, whom he calleth the alone Prince of all things, 
Lib. 2. Metaph. & lib. 2. de anima.  should be waited on with an infinite number of them, for his own use and service. Whereunto agreeth that of Daniel, who teacheth us, that 
a Dan. 7.  Millia millium ministrabant ei▪ & decies centena millia assistebant ei: Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him. Whereof David giveth the natural reason, saying, 
Psal. 102.  Ministrieius ut faciant voluntatem eius: and this doth tacitly agree with the saying of Ezechiel: Spiritus vitae erat in rotis. 
Ezech. 10. S. Thomas.  Mercurius Trismegistus, as S. Thomas recites him, doth determinately deny that there are good Spirits, except those who wheel about the heavens: And in this he agreeth with Aristotle, although he was a better Divine than the other, because he yieldeth, that God did make and create them, which Aristotle seemed to deny, who frameth to himself an eternity even of thistles and butterflies: 
S. Thom. 1. p. q. 115. art. 5. Psell lib. de energia Daemonum, c. 14.  but touching the number of Spirits they are both of one opinion. Aristotle doth deny that there are wicked Spirits; whose authority Physicians did follow and adhere unto, as Psellus witnesseth, intending those that were not Christians, or which had apostated from the true Religion. This sort of men doth ordinarily fall into two gross errors; the one against the immortality of the soul, as it is recited in the 2. of Wisdom, saying, 
Sap. 2.  that the soul doth altogether resemble the flame that is nourished from the lamp: the other is against Spirits; for when they are showed the effects wrought really by the Devil in the bodies of those he doth possess, they do adjudge of it more meanly than Aristotle did, and affirm, that these incongruities do happen through the indisposition and depraved temper of humours and vital spirits. And thus as they do by the immortality of the soul, so here also they change an immortal and incorruptible spirit into a spirit more earthly: and which they would have to be quintessented from the temperament of natural qualities, which indeed is nothing else but a blast or smoke. Hence it is that S. Augustine doth to this purpose fitly allege the history of a Physician, 
August. epist. 100 ad Euodium.  who, saith he, was constrained to confess the immortality of souls by a vision which he had when he lay asleep, wherein he saw, although the casements of his eyes were shut up; and heard, although his sense of hearing was tied up and possessed by sleep, his good Angel speaking unto him, and making him to consider, that his soul of itself without the aid or service of the body, or any of the organs thereof, did see and hear. And this is the reason why such kind of people do rely and lean too much upon Philosophy, and causes in nature. The Sadduces also may be ranked with them, 
Act. 23. Matth. 23.  because they also deny Spirits as it is recited in the Acts of the Apostles: from thence they fall into another inconvenience, and that is, to deny the immortality of the soul: whereupon it followeth of necessity, that they must deny the resurrection of the body; 
Iust. Apolog. 2. haectria unico medio probat.  which three points are common unto Atheists, and all those that deny Spirits. Others there are, that are not so frontless and gross in their opinions, as the former, but grant, that as there are good Spirits, (for the motion of the heaven doth force from them that confession, in that so good and necessary a work cannot proceed but from a good agent) so there are also bad Spirits, and that from them many actions of villainy and naughtiness do proceed. Of these Porphiry maketh mention in Epistola ad Anebuntem, cited by S. Thomas, 
S. Thom. lib. 3. contr. gent. cap. 107. & 108. & August. lib. 10. de Civitat. cap. 11. & Euseb. lib. 5. de praeparat. evang. cap. 6.  saying, that these are the Masters of Sorcerers, and of all that use witchcraft, and that they never direct any man in a course of goodness, but give all passage and furtherance unto those, who have any propension to do mischief. Plato also and his sect do grant that there is a great number of Spirits, whose residence is in the highest region of the air, as birds have their abiding place in the low and middle region, and fishes in the water: but they do here intermingle many absurdities, as we will declare hereafter. To conclude, none have ever perfectly known the nature of Spirits, but those that have received and understood the holy Scripture. Now against Philosophers and paynim we have experience: 
Tertull. de prescript. heretic. Helias in Thisbi dictione Quadratus rain. S. Thom. cont. Gent. lib. 3. cap. 104.105.  against the Saducees who are heretics amongst the jews (as Tertullian saith) we have the five books of Moses which they themselves admit: and for Catholics and Christians, we have the consent of all the holy Scriptures, both of the old and new Testament. S. Thomas in his third book against the Gentiles doth solidly and learnedly dispute against all the arguments of the Philosophers, who affirmed, that when any prodigy in nature did happen, it was to be attributed to the influence of celestial bodies, which are able to bring forth many things that are hidden and buried from our knowledge. It is true (saith he) that nature is able to do much, yet notwithstanding it is bounded in and limited so strongly, that for the most part it is tied to the production of one manner of effects, either from the property of the efficient cause, or from the impotency or unaptness of the matter which hath no capacity but to bring forth one thing: as the Sun, and all the heavens cannot in the sap of a vine shape up or bring forth any other thing but grapes, nor from an apple three any thing but apples. 
Mercurius Trismegist. in Asclepio.  Whereupon it must be granted, that there are many effects which are against and above the power of nature: as Oracles which were nothing else but statues that did speak and give resolution unto those doubts that were propounded unto them, and did unfold many things that were absent, hidden, and to come: as also that some men have suddenly, 
Lactan. lib. inst. & Aug. lib. de civit,. 6.  and without any study or pains taking therein, spoken Hebrew, Greek and Latin, Syriac, Chaldey, and all other languages, citing sentences of Poets and Orators, although they never were conversant in them or in any other kind of literature: that Oxen and Asses should speak, and other prodigious accidents should happen, against the power and course of nature; that a vestal Virgin, being suspected of light behaviour and wantonness, should in witness of her chastity carry up and down before the Romansa sure full of water. Claudia also upon the same occasion did draw a great ship after her with her girdle, and Actius Naevius did with a razor cut a whetstone in pieces.  
It hath been found true by experience, and mention is made of the fame in the laws of the 12. Tables, that a certain Island did fleet up and down from one place to another. It is also known by observation, that they who practise such things as these, do use certain words, characters, prayers, protestations, and other manners of behaviour, which cannot without folly and vanity be presented unto any, but unto substances that have understanding and reason. From whence he draweth this conclusion, that it is evident that all these prodigies do proceed from Spirits, and therefore there are Spirits. And if the authority of the Scripture may here take place (which they may admit of at the least as any other History) it is impossible to conceive, that the course of the Sun should be stayed, and that the heaven should go backward in the time of josua, and Es●chias by any natural force or power. 
Arist. lib. 8. Phys. & lib. de Coelo & Mundo.  For Aristotle himself faith, that this is impossible even for Intelligences themselves, to wheel back the heaven, as it is impossible for the soul to issue forth of the body at pleasure, 
Vide August. lib. 8 de civit. cap. 23.  or not to enlifen and actuate the body, whiles it remaineth in it, because there is a necessity in nature that compelleth the same. Therefore it is plain, that those events proceed from some thing else then from the motion of the heavens: and it must necessarily be granted, that prodigies ought not to be appropriated to the motion of the heavens, but to some other secret causes, which stand involved with much ambiguity and mistiness. Mercurius Trismegistus would indeed have answered that argument touching Oracles, in saying, that it was true that God did create as many Spirits as are in nature, yet it was the art of men to make the Oracles to speak, by sitting thereunto certain influences of the heavens: for (saith he) such statues might be so aptly accommodated to certain aspects of the heavens, as that they might speak, divine, and foretell, and might strike men with diseases, and heal them again, and might in brief work miracles. But it fareth here with him, as it doth with Plutarch, 
Plutarch. lib. de taciturn. oracul.  who endeavouring to give a reason why Oracles did cease to do those wonders, which they were wont, (letting slip the true reason, which was the coming of Christ jesus in the flesh, by whom the kingdom of Satan was utterly ruined) he maketh a book exprespresly to show the reason of their cessation and silence: but he falleth so short in his discourse, that he allegeth no reasons but such, whose insufficiency and weakness may be easily confuted, nay which is more, the most of them are ridiculous, and unworthy of so great a Philosopher: in so much as he is driven to say, that they were nourished by exhalations drawn up from the earth, which when they ceased and were exhausted, those Oracles were famished, and died for want of their accustomed sustenance. In the same maze wandereth Trismegistus, when he would yield a reason of their overthrow: for it may be easily demanded of him, first, why men in these times may not do the like (as those of former ages have done) by the same observations of the heavens, since now they are more skilled in their motions, then formerly they have been: and when now our modern Astrologers have convicted both Aristotle and Ptolemy of many errors. Again, how may it be possible that the cause should be of less excellency than the effect, and if a man (as he affirmeth) can by his industry make such oracles, it will in sound Philosophy be necessarily inferred, that he may also produce and work the same things in another man. And if it be replied, that there must be a concurrence of the heavens influence unto such a work, I answer, Why may not the like influence as well happen unto a man, as unto a statue of wood? Nay, why should it not rather agree unto him, as being more capable of reason, speech, and all other actions, than a statue? Since than it was never known that a man was an oracle, we may conclude, that this reason is most insufficient; for it is certain that in all ages there have been some, who would not have desired a better purchase, then by this means to be esteemed Gods, wherein they retain a remnant of that poison, wherewith the Serpentinfected our first parents, telling them, Erit is sicut Dij;; and Gregory, 
Genes. 3. Gregor. Nazian. orat 1. 2. in julian Apostate.  Nazianzen allegeth a number of examples, as of Arist●ur, Empedo●●mus, and Trophonias, who hid themselves under ground, that they might be esteemed Gods, Empedocles also cast himself headlong into the sulphurous mountain of Sicily, which perpetually vomited 〈◊〉 ●lakes of fire: and julian the Apostate was incited with the same 〈…〉 and did so burn with the cogitation of the same, that he would have drowned himself in a great river. Aristotle himself, who laboured to give a reason in nature for all things, could not comprehend the 〈◊〉 and satisfying cause of the ebb and flow of the Sea Eurip●●, now called Negrepont, where with he was so vexed, that he threw himself violently into the same, 
Iust. Mart. orat paraenetic. ad gentes. Arist. Prob. sect. 30.  crying, Because Aristotle cannot contain this Sea, this Sea shall contain Aristotle (as justin Martyr writeth of him.) Hence it is that he studied to render a natural reason for those memorably strange accidents in man, which cannot be attributed to any cause, but either to God or Spirits; and therefore he affirmed that the Sibills and those excellent Emperors and great Philosophers were disaffected by a melancholic humour, through which they spoke and did many strange things. In which words he seemeth to prevent the argument, which might be objected against this his assertion, touching Demoniaks and possessed, 
Tertull. lib. de testimonio animae.  which is a clear and unresistible experience against all the Philosophers of the world: for it is infallible that before Aristotle's time there was possession, since Solomon himself did teach men exorcisms to cast out Dinels from men's bodies, as josophus and others do witness. 
joseph. lib. antiquit.  How then can all this be attributed to a melancholic humour? But will Aristotle dare to avow that this gross and earthy humour is more excellent in a man, than his understanding and reason? Now if reason can by no means whatsoever discover those things which it hath never learned, nor speak any other language, then that which for a long time it hath been used unto; nor divine of future events, nor allege or interpret sentences, which it hath never conceived, how is it possible that this muddy and gross humour should be so cleared as to do all these things? especially when they are the proper effects that flow from reason. And if a man should require from them the cause, why such an humour should comprehend that which is far remote from us, both by distance of place and time, rather than reason, they could make no answer thereunto. To which may be added that they are things which do as usually happen unto those that are of a different complexion, 
1. Corinth. 5.  as unto melancholic men. For it is probable that the Corinthian fornicator who was possessed with a Devil, was of no melancholic and lupmish constitution, but rather of a more pleasant and jovial behaviour: which is not barely conjectural, 
1. Corinth. 15.  because S. Paul reproveth the Corinthians for that they laughed and were merry with him, before he was possessed; which may make us to conceive, that he was witty and pleasant, as also all the Epicures were who were wont to say, Comedamus & bibamus cras enim moriemur, & post mortem nulla volupt as. In like manner were Alexander and Hymen●us possessed, who were much like unto the former. 
Marc. 4.  Moreover, it were a ridiculous thing to say, that when the Devils were cast out of an human body, and entered into the swine, the melancholy of the man did descend into the hogs; so that it doth fully appear, that these experiences aforesaid are sufficiently powerful to confute all Philosophers, that there are Spirits who do secretly converse with men, and do many times visibly appear unto them: which Aristotle could not deny to have happened unto Socrates Plato's master who from his infancy had a Spirit that did at times appear unto him: as Tertullian hath observed, 
Tertul. lib. de anima.  lib. de anima. in these words, Socratem Puerum, adhuc Spiritus demoniclus invenit. Let us now come to the Saducees, 
D. Genebard. in Chronol.  of the which sect there is yet a great multitude of jews in Constantinople, and in the kingdom of Persia, where almost all the jews do adhere to their opinion. It is strange in them, that they should deny Spirits▪ when in the five books of Moses, which they only admit of as the sacred writ, there is nothing more common than the mention of Spirits, and there is more spoken of that argument, in those books then in the whole Scripture beside. We will anon yield the reason why Moses did not mention their creation or fall, although in the beginning as it were of his book, 
Gen. 3.  he bringeth in the Serpent, speaking and discoursing with such craftiness and cunning, as that he made a conquest upon the understanding, and persuades the will both of the woman and the man. Now there is nothing more discerneable, then that this was no unreasonable beast, that spoke from his own brain and apprehension, because nothing is more disproportionable and averse from beasts than speech and reason: Hereupon it is that Orators do properly term them Animalia muta, because speech is the expresser and interpreter of inward reason, and can proceed from no cause but from thence. But put the case they should be so stupid as to say that in those times beasts could speak, as Plutarch seemeth to intimate in his book which is entitled, That beasts are not devoid of reason, and as some gross capacities conceive of Aesop's fables, and the like, 
S. Basil. in Examer.  being it may be drawn to believe it from S. Basils' opinion, who holdeth that before the temptation the Serpent had feet, and did go upon his legs as other four footed beasts use to do, and that as soon as it was told him supra a pectus tuum gradieris, the use of feet was taken away from him and all his kind, because that curse did descend down to all posterity and succession: as it is said, Inter semen tuum, & semen illius. But where do we find, I pray, that God saith unto the Serpent, thou shalt speak no more, but shalt be mute and utterly deprived of discourse and reason? which he might in reason have said, since it was not the outward form and shape of the Serpent that beguiled our first fathers, but the reasons that he alleged, & the promises which he made unto them. But touching this the Scripture speaketh nothing, for besides the ridiculousness of such a conceit, it would breed a manifest repugnancy in the Scripture, which saith that God created living creatures, but he afterwards made man after his own image and likeness, which similitude lieth only in this point, that he framed him with the endowment and use of reason, whereby he might direct himself and every other thing, as God doth guide and govern all things by his wisdom and providence. And this is it (as S. Augustine hath notably observed) which is presently there added, ut praesit piscibus maris, 
August. lib. 5. de Gent. ad tit. cap. 12.  & volatilibus coeli, & universis animantibus quae moventur super terram. It must needs therefore be an intellectual substance, that made the Serpent to speak, for it was neither man nor woman, because there were none but Adam and Eve, as the text saith, Erunt autem ambo nudi. Moreover there is mention made of a Cherubin, who was appointed to keep the door of Paradise, for fear least man should return back again, and should eat of the fruit of life; and in his hand he held a bright flaming sword, to strike a terror into man, if he should be so presumptuous. This could not be a man, as we have declared, and must therefore be a Spirit. There is also frequent mention made of the Angels of God, who appeared unto men, as unto Abraham, Lot, jacob and others, foretelling them of things, which was beyond the compass of man's knowledge, as that an old barren woman should conceive; that Sodom and Gomorra should be destroyed, and the like. As also that the people of Israel should be led through the wilderness by a cloud, and by a pillar of fire: there could no other reason be given hereof, but that they were Spirits sent as guides by God unto them. Praesedet te (said God to Moses) Angelus meus: and Moses replied saying, Nisi tu ipse praecedas nos, so that it appeareth that these spirits were the messengers of God. 
Exod. 13.23. 33.  The experience also of those that are possessed, is a sufficient argument to confute the Saducees. 
jansen. lib. concord. evang.  here upon it came (saith jansenius) that Christ jesus did permit the Devils in his time to invade not only men, but swine also, for conviction (saith he) of the error of the Saducees, whom Christ jesus was sane to train up by such rutourage, as knowing, that if a man did once apprehend there were Spirits, he would forthwith believe that there is another world, where they make their abode, and from thence would easily be induced to admit the immortality of the soul, and the resurrection of the body. Whereas chose, he who doth not believe that there are Spirits, can hardly conceive that there is another world, 
Acts 23.  or that the soul is immortal, or that it is possible for God himself to call men unto him by resurrection from the dead. Hereupon S. Luke reciting the principal errors of the Saducees, doth join these three points together.  
Concerning Christians and Catholics, besides the above named books, 
Theodor. lib. 5 in Epitome. divin. decret. Act. 6.  they have S. Stephen in the Acts of the Apostles, and S. Paul in the 3. to the Galathians, to witness that the Law was given to Moses and the people by the ministry of Angels: that God hath appointed good Angels to guard us from the perils of this world, and from the attempts of wicked Spirits against us, in the 90. Psalm. Moreover, 
ad Gal, 3.  that they aid and succour us so far as to combat for us: 
Dan. 10.  none (said an Angel to Daniel) did aid me in the people of Israel's deliverance but Michael Prince of this people; and that the number of them is exceeding great, doth clearly appear by the history of Helizeus when he opened the eyes of his disciple, 
4. Reg. 6.  & made him see the great multitude of Angels, at what time he was afraid of the huge army of the Assyrians. Plures (saith he) nobiscum sunt quam cum illis. 
Gen. 32.  The same spoke jacob who saw himself circled in with an heavenly army when he stood in fear of his brother Esau; Castra (inquit) Dei sunt haec. Their office is to praise God uncessantly, as Esay and Ezechiel do declare, the one speaking of Seraphins, the other of Cherubins. 
Esai. 6. Ezech. 1. ad Thes. 4. Marc. 13.  He that shall ●ound the trumpet to raise the dead shall be an Arch angel, and presently there shall come a great troup of Angels to collect and gather in the elect from all quarters of the world, and to assemble them in one place. Touching wicked Spirits, it is declared in the history of Achab, 
3. Reg. 22. 2. Paralip. 18. 2. Reg. 24.  that a spirit did offer himself to be a spirit of lies: and Satan tempted David to number his people in the pride of his heart, and did much mischief in Egypt, as being there the hangman of God, 
Psalm. 77.  Immissiones (saith David) per Angelos malos. God also frequently forbiddeth in the law to sacrifice unto Devils, which he would not do but that there were Devils. 
job. 1.2  It was the Devil that did afflict job in his body, goods, children and servants: 
Matth 4.  It was he that dared to tempt Christ jesus, and did exact adoration from him as if he were a God: it is he, that by his commandment and by the prayers of the Apostles hath been so often cast out from men's bodies; and for conclusion, (for the places that may here be brought are numberless) God will say at the last day to the reprobate: Ite maledicti in ignem aeternum, qui paratus est Diabolo & Angelis eius. Being then ascertained that there are Spirits both good and bad as well from the grounds of natural reason, as from invincible experiences, and especially from the authority of the holy Scripture, we are in the next place to know whether they have bodies, or no.   

CHAP. II. Whether Spirits have bodies.  
THis question beareth with it more difficulty than any other, either in Philosophy or Divinity next after the question of the Divine nature: first, because Spirits do approach nearer unto the nature of God than any other creature: as also, because it is impossible to see or comprehend them but only by their effects; as by the print of the foot which is left in the sand we know that a man hath passed that way, yet have we not a possibility to conceive of his virtue, knowledge, force, beauty, or constitution thereby: and hence it ariseth, that so many ingenuous Spirits as have laboured in this argument have almost all of them miss their scope, 
August. lib. de orig. animae.  and run into some error. For if (as Saint Augustine teacheth) it be one of the most difficult things in the world to know the essence of the soul, which Aristotle also toucheth in his first book of the soul, 
Arist. lib. 1. de anima.  where he reciteth an infinity of opinions together with their several mistakes, and exorbitances from the truth, much more shall this argument of Spirits be encumbered with many difficulties, since there is no man who hath not daily experience of the nature of souls even in their very dreams. Which maketh me say with Saint Thomas of Aquin, 
S. Thom. lib. 3. contra Gent. cap 45. ex commentatore comment 63. & lib. 3. de anima.  that Themistius the Philosopher hath more grossly over shot himself in this point then any others. For he did not only teach it for a truth, that in this mortal life we might attain unto the full and complete knowledge of Angels, but also that this kind of knowledge was more facile than any other, by reason of their constancy and natural stability, whereby it cometh to pass, that they are not so obnoxious unto change, as all other elementary bodies are. Against this Saint Thomas doth learnedly oppose himself, laying down demonstratively, that whatsoever knowledge a man might attain unto in this mortal life (for after this life our knowledge shall, without comparison be far more excellent by the contemplation of that great Mirror that comprehendeth all things) it doth all necessarily proceed and flow from the outward senses and in the intermission of their working, 
Imaginatio non transcendit continuum.  a man doth afterward apprehend a conception of that which was offered and imprinted into his sense; The truth of this may be observed in a man that is blind and deaf from his nativity, who hath no knowledge of any thing whatsoever. Since than Spirits have no bodies, they cannot be seen by the eye nor received into any external sense: and thereupon it ariseth, that a man cannot form them in his imagination, unless it be because we see them dimly by their effects: Saint Augustine himself confesseth, that it is one of the hardest questions in the world; and is not ashamed to use these words: Fateor excedere vires intentionis meae, 
Aug lib. 3. de Trinit. cap. 10. Arist. lib. 2. Metaph.  and Aristotle as it were to prevent Themistius, doth declare that this obscurity doth not proceed from Spirits, but from the imbecility both of our senses and understanding, which as he prettily noteth, resembleth the eye of an Owl that cannot endure the brightness of the Sun, although it be the most conspicuous thing that is. Hence it is that as many as have laboured to discover the intricacy of these subtleties do resemble those that by a mathematical demonstration would prove, quadraturam circuii: for being not able to reach unto it, they have an infinity of false hypotheses and suppositions. Among these the two Arabic Philosophers may be numbered, Aben Rois (whom some by corruption of speech call Auerrois) and Aben Pace, whose opinions are largely confuted by Saint Thomas. 
S. Thom. li. 3. cont. gent. scap. 41. 42. 45. Aristot. li. 8. Phyc. & li. 12. Metaph.  But to come to those who have drawn nearer unto the truth, Aristotle doth affirm and prove, that those few Spirits whom he had knowledge of, were certainly free from any Mass or pressure of bodies, and were substances separated and abstracted from all composition of elements: for he well knew that a corporeal form ought to be proportioned unto the body wherein it doth act and produce motion. If then the Intelligences who move the heavens were corporeal, it must needs be, that their bodies should be proportionable unto the quantity of the heavenly bodies, which is so great that it comprehendeth and compasseth in all the world, and as touching the outward superficies it is contained in no place. If then these Spirits should be fashioned to such greatness, they would be exceeding monstrous and hideous to look unto: which is not to be conceited of these substances which are the most noble and excellent of all others. They move then the heavens, as the reasonable soul doth our bodies, that is, merely by their will, which the body in his corporal motions cannot possibly resist, if so be it be furnished with Organs proper for the same, movet voluntate non tactu: which manner of working is strange and incomprehensible, because it is a spiritual kind of working and not a corporal. Many other reasons are alleged by Aristotle, but because they are drawn from natural Philosophy, and cannot easily be understood, but by those that are well versed in the Maxims of that science, it shall be sufficient that we have alleged these few. Plato seemeth to himself to have soared higher in his Philosophy, but he is not without this errors: for having got the sight of the holy Scriptures and taking the words according to the rigour of the letter, he affirmeth that these excellent Spirits have a thin and subtle kind of body, 
Psalm. 103.  made of fire or air; wherein he followeth the Scriptures which seem to say that they are made of wind, or of a flame of fire, and do always mention their appearing to be clothed in such material shapes, as when they speak of the Angel that conducted the people in the wilderness, 
Exod. 13.20.  it is said that he was as a pillar of fire unto them in the night, and as a cloud in the day. Besides in the mountain of Sinai there were seen lightnings, lamps and flames of fire, 
1. Par. 18. 4. Reg. 2.  as also the two Cherubins of the Mercies seat resembled two young boys with wings, and Helias, his taking up to heaven was by Horses of fire. But Plaeto understood not, that it is an usual thing with the holy Scripture to set before us the highest mysteries by metaphors borrowed from things that are more vile, so they be more familiar unto us. In like manner are the four Elements, the seven Planets, and that supreme heaven of all, where God and his Saints do dwell blessed for evermore, 
Exod. 25. 26.  are represented unto us in the Mercies seat by artificial things: the seven Planets by the seven Lamps, in the midst of whom one was more bright and conspicuous than the rest, and that represented the Sun: the like may be said of other things, as that in the garments of Auron the High Priest, 
Sap. 18. S. Thom. 1.2. quaest. 102. art. 4. ●x probauss. Rabin. & Clement. alexander. lib. 5. storm.  there was representation made of the whole world, and a kind of expression of the Majesty of God, as the wise man saith, In vest Aaron erat descriptus orbis terrarum. The linen breeches did betoken the earth, not only because the earth bringeth forth flax and linen, but also because it is one of the worst stuffs that is there described: the large girdle wherewithal the Priest did engirt himself, represented the Ocean sea that compasseth all the earth: the coat of blue velvet with the little bells of pomegranates, the air which is of the same colour, and is the shop where all thunders and lightnings are hammered: the Rochet that was upon his shoulders beautified with all variety of precious colours, the heaven, where all the Stars do like spangles beautify that place: the twelve precious stones that were set into this garment, the twelve signs of the Zodiac: the Mitre upon his head, the highest heaven, and the plate of gold in which the ineffable name of God was engraven, and which was upon all the rest did represent the Majesty of God. In the like manner God is shadowed out unto us with eyes, ears, and hands, that is to say, seeing, hearing, and doing all things: which these Anthropomorphites not understanding, did maintain; 
Cassian. collatio. 10. cap. 2.3.  (wherein they fell into Plato's error) that God had also a body, but how monstrous a body must this be, since God himself is every where. They may as well say, that he is a Lamb, a Lion, or a Bear, and the like, than which borrowed speeches nothing is more frequent in Scripture. So that when Angels are figured out with wings, and are said to be clothed with wind or fire, it signifieth nothing else unto us, but that they are swift and ready to execute the will of God, as the Psalmist doth explain it, speaking of Angels and saying, 
Psalm. 102.  Potentes robore seu virtute ad audiendam vocem sermonum eius. The Ethnics also, having stolue the same from the jewish antiquities (as josephas calleth them) that is to say from the holy Scripture, doth set forth Mercury with wings, and describe the wind in the shape of a man having wings, thereby to express the swiftness and celerity which they conceived and saw in these things. And Hamer when he would speak of God's descent upon the earth (whom he always calleth jupiter) he bringeth him down covered and wrapped in a cloud: 
Exod. 33.  which he stole from the books of Moses where God is always said to come down in a cloud, Descendebat columna nubis ad ostium Tabernaculi, and as King David saith, 
Psal. 17.  Descendit dominus & caligo sub pedibus eius. The wind also is figured out to be a man with wings which is drawn from that place, Qui ambulas super pennas ventorum. And that we may more fully understand the Majesty and antiquity of the holy Scripture, from whence the opinions of Plato had their first ground and original, and which the most famous Philosophers and Divines have followed in part, as we will by and by demonstrate, it is expedient to observe briefly that which the ancients have more largely expressed unto us, especially Clemens Alexandrinus, 
Clem. Alexand. in Strom. Origen. cont. Celsum. Euseb. de praepar. evang. Tertul. de praescrip. & in Apologet. Chrysostom: Hom. de Ascensione Heliae.  Origen, Eusebius, and Tertullian: and that is, that whatsoever Poets and Philosophers whether they were greeks or Latins have truly and excellently left unto posterity, they have stolen or borrowed the same from the customs of the people of Israel. S. Chrysostome commendeth the invention of Poets, in describing the son drawn in a burning Chariot by four horses running at full speed: this is not a mere fable saith he, if it be rightly understood: because the Sun in Greek is called Helios. For finding that Helias was carried to heaven in a fiery Chariot drawn with four horses, they applied this unto the Sun, conceiting that the Scripture spoke metaphorically, and by Helias meant Helion, that is the Sun. 
1. Paral. 28. Aback. 3.  The Cherubins also are said to be drawn in a Chariot, and Abacuc calleth them the horses of God, saying: Qui ascendis super equos tuos; This the Poets would express when they say, that the heavens are wheeled and rolled about by Angels, as if they were drawn by swift horses. Moreover, whereas the jews had within their Temple two manner of Oracles, the one vocal, the other mute and without a voice: the first was when God spoke out of the middle of the Tabernacle to Moses, the other when from the precious stones of the high Priests Ephod, 
Num. 3.  their beamed forth a certain splendour that betokned good fortune, 
1. Regum. 30.  which is mentioned in the 1. of Kings. The Gentiles herein endeavoured to imitate the jews, and had also two manner of Oracles, the one which spoke and was called Oraculum Dodoneum, the other which spoke not, and was called Oraculum Hammonium: which word Oracle signifieth in the Hebrew nothing else, but a place of speaking, and where answers are commonly given, for it is called Debir: in Greek it may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hieron. sub fin. lib. in Epist. ad Ephes.  in Latin Locuterium, as Saint Jerome hath observed. And as it is commanded in the Law that they should offer cakes unto God in their sacrifices, but that no sacrifice should be without salt, so doth Pliny also note of the Gentiles, omnibus sacrificijs adhiberi solitam molam salsam, 
ovid. in Fast. lib. 1.  which is also witnessed by Ovid: Ante deos homini quod conciliare valebat far erat, & puri lucida mica salis. Hence have the customs of the Gentiles there beginning, and this Plato hath more excellently and accurately followed then any other: whereupon he gained the surname of Divine being commonly styled Divinus Plato. We are not then to wonder though Plato do affirm that Angels have bodies of fire or air, since that the Scripture doth so clearly and frequently make repetition of the same: and it may be that he understood those speeches according to the sense and meaning of the Scripture, that is to say metaphorically, because either they are not so gross and heavy as human bodies which endure weariness in their motion, or rather, because they are like birds or clouds in the air, or else because they appear to men in such forms and fashions. For if it be lawful for Moses to say that God is a fire: Deus noster (inquit) ignis consumens est, because he was thus represented unto him in the bush and upon the mountain, why may it not be lawful for us to say that Spirits are made of air or fire, because in their apparitions they ever take an airy or a fiery body upon them? And thus we are to understand S. Augustine, 
August. lib. 3. de Trinit. B●rnard. in Cantic. Cant. & lib. de considerate. ad Eugenium.  when he seemeth to affirm that spirits have bodies: and thus S Bernard also is to be interpreted, that is, that spirits are then said to have bodies, when they would appear unto us: for they can have no other meaning, since our eye hath no proportion with spiritual substances. It may well be, that some have thus spoken of them, thereby to intimate that spirits are not pure qualities, but essences subsisting of themselves: which maketh much against the error of the Sadduces, who reduced all the apparitions recited in the five books of Moses, to the imaginations and fancies of men; whereas indeed, Angels do understand, confer, and direct men, managing, and governing Provinces and kingdoms, and as our Saviour saith, they do always behold the face of God the Father which is in heaven. Thus ought Tertullian to be understood when he saith, 
August. lib. de haeresib. haeres. 28. S. Thom lib. 10 cont. Gent. cap. 20. ait sic tenuisse; sed August. lib. de haeres. 50. & 86. conatur excusare. Cassian. collat 10. c. 2, 3.4.  that God hath a body, not that he hath the least composition of matter, but he is a body, that is to say, a thing really subsisting, accommodating his manner of speaking to the weakness of ruder apprehensions, and it may be to the understandings of certain. Anthropomorphites, who, as Cassianus saith, by reason of their great dullness and simplicity, could not conceive that any thing could be really subsisting, unless it had a body, not being able, as we are used to say, to judge further than their nose. Notwithstanding the experience of the souls working, may be sufficient to sublime men's thoughts from such earthy conceptions touching Spirits, since the soul doth discourse and work, although the body be fallen into a sound sleep. Adam, when he sleeped very profoundly▪ saw God when he took from him one of his ribs thereof to make the woman, and when the soul at the hour of death is divorced from the body, it cannot be seen by any because it is a spirit, as Christ himself upon such an occasion did say: 
Matth 26.  Pater in manus tuas commendo spiritum meum, 
joan. 19  and afterward, & inclinate capite emisit spiritum. That we may use these phrases of speaking in a good sense, it appeareth by that which we have formerly said, for we cannot do amiss in using Scripture-phrases, if so be they be taken according to the meaning of the Scripture, as Christ jesus himself declareth in S. john, chap. 10. where he argueth against the pharisees, who in those days stood nicely upon words, as we have many of that captious b●ood amongst us in these times. Again, it is not to be conceived, that so great and learned personages should be so ignorant as not to be conversant in the texts of the new Testament, which do clearly declare that they have no bodies. In the third place, they do for the most part express and interpret themselves, as S. Atbanasius amongst the rest, 
Athanas. lib. de communi essentia Patris & filii.  who in his definition of Angels, doth briefly say, Angelus est animal rationale; but because the word (Animal) doth signify a bodily substance, he doth therefore afterwards explain himself and say▪ Est autem expers materia. Wherein although he seems to contradict himself, yet his meaning is, that since the holy Scripture doth style these spirits Animalia, in Exodus, 
Abac. 2.  and Abacuc; In medio duorum animalium, it is no absurdity to give unto them the same appellations: but these places are to be understood metaphorically, and then there can be no inference of bodily substance fastened upon them. 
Didym. lib. 1 de Spiritu sancto.  Thus doth Didymus, S. Ieromes Master, say, that an Angel can be but in one place at one time: and lest any man should misconceive him, as though he should maintain them to be corporeal, because it is the property of a body to be circumscribed in a place, he addeth in that very passage, that they are not properly environed or bounded in, by any place; thereby letting us understand, that his meaning was not to attribute any bodily substance unto them. The like may be observed out of S. Jerome, 
Hieron. lib. 1. comment. in epist. ad Ephes. ad cap. ●.  who saith with Saint Paul, that Angels and souls do bow their knees before God; yet are we not here (saith he) to conceive, that they have their members and dimensions like unto us.  
Before we descend to the proofs out of Scriptures, we shall do well to examine, whether the opinion of those that take the Scripture-phrase according to the rigour of the letter, may be defended. S. Thomas disputeth against it, 
S. Thom. cont. Gent. ubi supr.  and saith that it cannot be defended. For first, if they had bodies made of air (as Apuleius dreamt) they could not be immortal, but would in the end fall into corruption, as we do: because whatsoever is compounded of elementary qualities, must of necessity be framed of contrary and repugnant natures, which in the end by their perpetual opposition and fight do ruin one the other; and this truth is beyond exception. Secondly, the air is a body, which the Philosophers term homogeneal, that is, whose least part is of the same nature and condition with the whole, as every drop of water is water, as well as whole rivers or the sea: from whence this absurdity would follow their opinion, that the whole body of the air must be one immense Angelical substance. Thirdly, the members of a living body, must have several organs fit for the performance of those functions, whereunto nature doth ordain them, which cannot be true of the air: and if they were made of air, they may then be dissolved and melted into water as the clouds are, they should also be hot & moist like unto the air; as if they were composed of fire, then must they burn. All which absurdities do evidently show, that they are said to be airy only, because they abide for the most part in the air. And therefore Saint Paul writing unto the Ephesians, who were great Philosophers, and much addicted unto Magic, (as S. Jerome observeth) giveth them to understand, 
Hieron. in Epist. ●d Ephes. in prologo.  that this opinion was not repugnant unto Christianity, but that they were to hold it for a truth, that there are a great number of Spirits in the airy region, against whom they were to combat: insinuating thereby, that they may in this sense be called airy, if thereby we mean that they are Spirits, without flesh and bones. Non est nobis (saith he) colluctatio adversus carnem & sanguinem, 
Ephes. 6.  sed adversus principes & potestates aeris huius: 
Ephes. 6.  he also calleth them, Spiritalia nequitiae in coelestibus. We may safely (saith that Father) call them airy or heavenly, but we must always suppose them to be Spirits. 
Luke 8. Psal. 8.  In this sense do the Hebrews call birds the fowls of the heaven and of the air, and men are by them styled terrestrial: not that birds have bodies of air, or men of earth, but because they do inhabit in the air and dwell upon the earth. For conclusion of this point, let us hearken what the holy Scriptures say; and for the old Testament, King David calleth them Spirits where he faith, 
Psal. 103.  Qui facis angelos tuos spiritus: as if he should have said, Lord thou hast ordained that those whom we call Angels, should be Spirits▪ Now there is a contradiction and Antithesis between a body and a spirit, so that the consequence by negation doth necessarily follow one upon the other: as if such a thing be a body, it will be negatively inferred, then is it not a spirit; and chose if it be a spirit, then is it not a body: which conclusion Christ himself maketh unto his Apostles, when after his resurrection they conceived him to be a spirit: 
Luke 24.  Touch me (said he) and look what I am (being risen with my true body) for a spirit hath neither flesh nor bones, as you see I have. So that this were sufficient to prove, that a spirit hath no body, although there should be no other place or text to strengthen the same. And lest we should fall into the opinions of certain Stoics, who maintained diversities of kinds in Angels, and that some had bodies, and others had not, S. Paul doth direct us unto this general Maxim, which is without exception, when he pronounceth this sentence: 
Heb. 1.  Omnes sunt administratorij spiritus; and in another place he saith, that amongst God's creatures there are some visible, and some invisible, such as are Thrones, Dominations, Principalities, & Powers: for confirmation whereof we may add that, which we have already alleged out of the Epistle unto the Ephesians, where there is an opposition expressed between the things that appertain to flesh and blood, and the things that belong unto the spirit. Touching Devils, they are also called Spirits; but to put a difference between the good and them, there is ever subjoined some restriction; as in the history of Achab, 
3. Reg. 22.  one of them speaketh in this manner: Ero spiritus mendax in ore prophetarum. 
Matth. 12.  Christ jesus often calleth them unclean spirits, or the devils angels; conformable whereunto S. Paul termeth them the angels of Satan, 
2. Cor. 12.  which must be understood to proceed from their imitation, not from their creation. But it may be objected, that they have a body, 
Tertul. de carne Christi.  and are tied so really unto the same, that Abraham washed their feet, they took Lot by the arm, and by strong hand drew him forth out of Sodom; and jacob wrestled a whole day with them. It is true indeed, they are supported sometimes by a body, for otherwise they could not be seen, because of themselves (as S. Paul saith) they are invisible: yet we are not to detract from the authority of Scriptures, that do clearly teach us that they have no bodies of their own: for we must affirm with Tertullian: 
Tertul. de carne Christi.  Habere corpora peregrina sed non sua: They have bodies (saith he) which they borrow, but have none in their own nature. We know that a Spirit did appear unto our grandmother Eve in the form of a Serpent: yet was there never any of so blunt & earthy an apprehension, that would affirm that this body of a Serpent was the body of an Angel. We are then to say, that this body was framed of one of the four elements, not of fire, for it would burn: nor of water, for such a body would easily fleet away and be dissolved: nor of earth, for that would remain solid unto the view, and should afterward also be found: it must therefore necessarily be framed of air, both because Spirits have their places of abode from above, the good Spirits dwelling in heaven, and the bad in the air, as also for that this element doth easily take the impression of all colours & forms: as we see what great variety of colours are in the rainbow, and what diversities of shapes and semblances bearing the forms of Dragons, Serpents, and the like, are represented unto us in the clouds. And these forms are dissolved into that from whence they were exhaled and drawn, 
Tertul. lib. de carne Christ.  faith Tertullian: Eadem ratione species illa intercepta est, qua & edita fuerat, si non fuit initium visibile, nec finis. By which it appeareth that the Dove, that descended from heaven and lighted upon Christ jesus, 
Matth. 3.  was fashioned of air, and not of earth: for it is said, Descendit spiritus sanctus corporali specie sicut columba in ipsum. The like may be said of the fiery tongues, that sat upon the Apostles at the feast of Whitsuntide: 
Act. 2.  Factus est repent de coelo sonus tanquam advenientis spiritus vehementis. So that it is clear that these appearances are framed of air, as the cloud out of which God the Father spoke to his Son in his transfiguration, which vanished into air, as did Moses also, whose body in that apparition was composed of the same element: and whiles the Apostles eyes were fixed on these objects it vanished, and they saw none but Christ jesus alone. So when the Angel appeared to Manoah the father of Samson, 
judic. 13.  he mounted up into heaven in a flame of fire, and in his ascent was visibly seen of him: but by little and little Manoah and his wife lost the sight of him, because his body began to dissolve into the first matter whereof it was framed. Thus did the Angel that accompanied Tobias in his journey, It is now time (said he) for me to return to him that sent me; and presently he vanished from them. And for addition unto the truth hereof, some allege experience, saying, that if a man should cut such airy bodies, it would far with them as it doth with the Sunbeam, which doth run together, and presently unite itself, without any sign of such separation: which very well agreeth with the nature of air, and is fit to confute the error of Psellus, 
Psell. lib. 1. de energia Daemon. c. 7. & 23.  who in the seventh chapter of his book, maintaineth that they have a natural body, yet in the 23. chapter he granteth, that such bodies being smit asunder, do join again, as doth the air when it is divided; whence he might easily have collected, that these bodies must be made of air, and not proper unto Angels. For touching the reason which he bringeth, that if they had not bodies, they could not be tormented with fire, it is certain, that the divine providence may easily bring to pass, that a body may really work upon a spirit, and likewise the contrary: which no Christian can deny, to be by divine providence wrought in the Sacrament of Baptism, where the water as the instrument of the divine bounty, doth really and truly wash and purge the soul that is a spirit: and experience teacheth us this truth in nature, for imaginations, which are corporal things, do depress the soul and make it heavy even unto death, as Christ jesus himself said. Besides, by this reason we should say, that the souls of the damned being departed from this world, are not cast into hellfire because they have no bodies, and must therefore be impassable: And so we shall fall into their heresy, that maintain that the souls lie sleeping till the day of judgement, which doth directly oppose the holy Scriptures; which show unto us, that the souls of good men return unto God who hath created them, to be at quiet in his hands and under his protection; as S. Stephen saith, 
Act. 7. Philip 3.  Domine suscipe spiritum meum: and S Paul wished for death to no other end, but to be with Christ, Cupio, inquit, dissolui & esse cum Christo: which is confirmed by S. john in the Revelation, 
Apocal. 14.  saying, Henceforth do the soul's rest from their labours, for their good works follow them; and death (saith S. Paul) shall be a gain unto me: on the other side they teach that the souls of the reprobate are tormented in the flames of hell, as appeareth in the Gospel by the rich Glutton, and by the saying of Saint john Baptist, who told the pharisees, that the axe was already applied unto the root of the tree, and every tree that brought not forth good fruit, should be hewn down and cast into the fire. This S. Jude affirmeth is already happened to the Sodomites, 
jud. in Canonic.  as also to Chorah, Dathan, and Abiron with their complices, and that they went quick down to hell.  
But here may an objection be made, how Spirits are able to frame unto themselves such bodies at their own pleasure? S. Augustine answereth, that Spirits by a certain agility and natural power can bring to pass whatsoever may be done in nature: for they do perfectly know not only the effects of nature, but the causes also; which proceedeth from the refinedness and subtility of spirit, wherewith they are endowed: which they so well know how to manage and apply, that whatsoever nature maketh successively and at leisure, they do the same in an instant. We see the air divers times being disposed thereunto by certain causes, is variously depainted with colours and divers semblances; and in the summer we sometimes see toads and frogs fall with the rain, which proceedeth from the corruption of the air, from whence also butterflies and caterpillars, and the like vermin are engendered; all which is produced from the successive operations of nature. The like effects may be produced by Spirits, by uniting of causes, whereupon the effects do necessarily follow. Thus we read that the Devil took upon him the form of a Serpent, which cannot be denied; as also that Pharaohs Magicians, by the assistance of Satan, did make serpents and frogs appear before the people: and surely they may in the like manner shape and counterfeit any other figure, yea of a man himself, as is clear by the apparitions recited in the book of Genesis. From whence we must draw this necessary conclusion, that it is contrary both to natural reason, and to Scrip that Spirits should have bodies, but that they are incorporeal and invisible. The resolution of all this discourse may be had in the book entitled, De Ecclesiastic is dog matibus, which is amongst the works of S. Augustine, where in the 11. chapter he saith: We believe that God is invisible and incorporeal, because he is every where, and is present in all places, yet not bounded in by any place: but we believe that intellectual substances are corporeal, because they are circumscribed in a place, as the soul within the body: and hence it is that they are called corporeal, because they are limited in their substances. It remaineth that we endeavour to know when they were created, since Moses maketh no mention of it; and from whence it proceedeth, that there is a difference betwixt Spirits, so that some are good and some bad.   

CHAP. III. Of the Creation, goodness, or maliciousness of Angels.  
SAint Athanasius when he was to give his full resolution and opinion concerning Spirits unto Prince Antiochus, 
Athanas. q. 1. ad Antioc. princip.  demandeth in the first place, whether Angels were created, or no; for Moses maketh no mention thereof in the first chap. of Genesis where he purposely laboureth to magnify the power and goodness of God in the work of Creation. And in good reason doth he take his beginning from this question, since the weightiest argument that Saducees and Atheists can allege for themselves is, that Moses speaking of all the creatures of God, and of the heavens themselves doth yet make no mention of Angels: whereupon the ancients have endeavoured to give a satisfying resolution hereunto, as S. Chrysostome, S. Athanasius, 
Chrysost. homil. 2. in Gent. & homil. de iesunio, & gen. lect.  Theodoret and others. S. Chrysostome particularly in two passages doth determine this point. I know well (saith he, speaking unto the people) that you are accustomed to demand, why it is not said, In principio creavit Deus Angelos & Archangelos, as well as it is written, In principio creavit Deus coelum & terram, especially since Angels and Archangels are undoubtedly compositions of more nobleness and purity than heaven or earth. You are to know (saith he) that the holy Scripture is nothing else but a letter missive, which God by his Ministers doth send unto us: 
2. Paral 21.  no less than when we read that Helias was sent from God unto joram king of Israel with a letter missive to reclaim him from his faults, and to instruct him in the will of God. Now when a great Lord writeth his letters missive, he doth accommodate the style and matter of them unto the quality and capacity of the person unto whom he doth address them: for he must write to a Prince after one fashion, and after another fashion unto a Philosopher, and in a different manner from these, when he writeth to his wife or to his children. Now the first letter missive, which God in his goodness sent unto man, was the five books of Moses, which he directed to the people of Israel. This people of Israel, unto whom the letter was addressed, was a rude and an ignorant people, because they were newly enfranchised from the slavery and servitude of Egypt, where they had been for the space of 400 years very cruelly oppressed, 
Exod. 1.  being all of them constrained to apply themselves to manual trades and works, as to gather straw and clay, & to carry great baskets upon their shoulders full of such stuff, whereof they were afterwards to make bricks, and then to carry them where the Cities and Pyramids of Egypt were a building: and this they daily did, not having leisure to breath or to serve their God one day, as may be easily seen in the beginning of Exodus so that whatsoever was said of joseph, may very appositely be applied unto this people: Divertit ab oneribus dorsum eius, 
Psal. 80. Arist. Polit. lib. 5. Socrat. lib. 3. Hist Eccles. cap. 10.  manus eius in cophino seruierunt. Which was the cause that they were a rude nation, & altogether unacquainted with good literature. And this is the peculiar slight of tyrants (as Aristotle writeth in his Politics) who will not permit their subjects to study and attain unto learning: which was the practice of julian the Apostata against the Christians. They were all then very ignorant except Moses who was exempted from such rudeness, because he had his education in the King's Palace, 
Act. 6.  and was the adopted son of King Pharaoes' daughter, and this S. Stephen well observeth, saying, Erat Moses doctus in omni scientia Aegyptiorum: for he had skill in Astronomy, Geometry, and the Mathematics, but the rest of the people were exceedingly ignorant, and could not conceive of any thing but what they could see with their eyes, which is the ordinary fashion of illiterate people, who are not able to elevate their spirits higher than the earth, and laugh at Philosophers when they dispute of the roundness of the Sun, of the height of heaven, and of the spherical form of the sea and earth: and hereupon it is that Moses saith to God, alas Lord, 
Exod. 3.  I assure myself that they will not believe that which I shall say unto them, for when I shall speak of thee Lord, what fashion shall I hold in my discourse to make thy Majesty known unto them, since their apprehensions do savour so much of earth and dullness. But God answered him, it shall be sufficient for thee to tell them, that he (who is) hath spoken unto thee: for he would not that he should speak unto them in a higher strain than of his being only, which is a thing common and agreeable to the least creature of the world, although if these words be understood by nature, not by participation, they have a high and mysterious meaning: but this distinction was not mentioned unto them, because he would fit his discourse to their understandings. And this is the very opinion of S. Dydimus, who showeth, that according to the diversity of times and persons there came Prophets and others in the name of God: 
Dydimus lib. 2 de Spiritu S.  some with the name of him that was Almighty, others with the name of him that was replenished with all goodness, and others with the name of unappeasable rigour and justice. And thus (saith he) was Moses sent unto this rude people with the name of him That is, for God would at that time exact nothing from them, but that they should understand that the God of their fathers is, and was not like the false Gods of Egypt, who indeed were not, because they had not so much as an existence which is the least that any thing may have. In like manner when Christ jesus did address himself unto the seven Churches of Asia, 
Apoc. 2. 3.  he set down divers attributes of his Majesty in the beginning of those letters according to the diversity of persons. And S. Paul preaching at Athens among the Philosophers did purposely decline to make particular mention of the Trinity, but thought it sufficient to express unto them that there was a God who created heaven and earth: Deus (inquit) qui fecit mundum, 
Act. 17.  & omniae quae in eo sunt coeli & terrae ' Dominus, non in manu factis Templis habitat. S. Peter also in his first sermon to the jews, doth not at the first cast plainly express that Christ jesus was the true God, but accommodating himself unto them he is contented, if at the first he may win thus much upon their belief, that Christ jesus was a holy and innocent man sent from God, 
Act. 2.  jesum (inquit) Nazarenum virum approbatum a Deo signis & virtutibus: but afterwards he speaketh unto them in a higher strain, having once prepared them for more divine instructions. And so here likewise in process of time did God manifest unto this people, that there were Angels, and that they had their creation from him, as we shall presently see. Which is also more expressly unfolded in the new Testament, at what time men grew more familiar and better acquainted with the secrets of God. This is S. Chrysostoms' reason which is very probable and fit to be admitted. 
Athanas. 41. add Annoc. princip.  S. Athanasius yieldeth another reason saying that this people was exceeding ready to believe and admit plurality of Gods, which in process of time they took from the superstitions of the Egyptians: which conceit being once grown into an habit and custom, it did at length become almost natural unto them, and broke out openly in the desert, 
Exod. 32. Deut. 6.  when they said●n the plural number, Hi sunt dij tui Israel quite eduxerunt de terra Aegypti. And hereupon God took occasion to insist upon the explication of this in the first commandment of the Law, (which saith, Dominus Deus tuus Deus unus est) longer then upon all the rest of the commandments, 
Exod. 20.  because the people were so much inclined to this plurality of Gods, and had then lately made and worshipped a Calf. Which they may do well to observe, who because it is afterwards said, Thou shalt not make any likeness of any thing that is in heaven or in earth, do conceit that this is the second commandment, and ask the cause why Curates do not so pronounce the same in their service, not understanding that the Curate doth pronounce but a short summary of the commandments of God, and that this whereof they complain, is not properly a commandment, but a more ample exposition of the first commandment, against which the people had for a long time most transgressed. Therefore doth S. Athanasius well observe, that it was not safe to mention Angels unto them, because they would presently have thought them Gods: which Carpocrates, Basilides, and other disciples of Simon Magus also did, 
Iren. lib. 1. Tertul. de prescript. baeret.  as S. Ireneus and Tertullian have written. Whereunto we may add a third reason drawn from the more modern divines, and that is, 
jacob. Christopolitanus Episcop. in Psal. 81. Rom. 10. Heb. 2.  that Christ jesus was the end and scope of the law, who was to take upon him the flesh of Adam, and not the nature of Angels as S. Paul noteth, Finis legis Christus & nusquam Angels apprehendit, sed semen Abrahae apprehendit. Since than Christ jesus was not to be the Redeemer of Spirits, but of men. Moses did with good reason pass over Angels in silence, and bounded his discourse with the mention of visible creatures, over whom man had dominion, that in conclusion he might infer that man alone had the privilege to be made after God's image and likeness, that in the end he might be deified and made a partner in the divine nature thorough jesus Christ. By which he thought to lead and conduct man the more easily unto the knowledge of the grace of God towards him, since that he had more remembrance of him then of the Angels themselves, who were justly passed over without mentioning, if we consider how much our human nature was honoured by the divine word: so that he who is God adored by all, is a man as we are; being as absolutely man as I am, and being as truly man, as he is truly God. And this is the conclusion which S. Paul maketh against the jews when he speaketh of Angels: Nusquam Angelos apprehendit, sed semen Abrahae. It is also manifest that the old Testament maketh no mention of the sin of Lucifer and his adherents, but indirectly and by glances, as when the haughty minded men are compared unto him, so in Esai the 14. chap. where mention is made of Nabuchodonosor King of Babylon, 
Esay. 14. Ezechiel. 18.  and in Ezechiel 18. where the King of Their is described, both of them being marvelous proud and presumptuous against God; they are (saith the Scripture) like unto Lucifer. But of set purpose there is no relation made hereof except it be incidentally, 
Matth. 25.  and (as we say) per accidens. For Christ jesus did pay no ransom for wicked Spirits as he had done for men, but he hath clearly declared himself, that hell fire is from all eternity prepared Diabolo & Angelis eius. But although Moses did not make direct mention of them, 
Genes. 1.  yet did he tacitly insinuate the same, when he saith of the seven days, that they followed one the other, and that the heavens went on in their course, making day & night, evening and morning, which could not possibly be without the ministry and help of Angels. Moreover when he concludeth Igitur perfecti sunt, coeli & terra & omnis ornatus eorum, 
Genes. 2.  by the perfect ornament of heaven he meaneth Angels. For that excellent ornament which addeth such grace unto the heavens is their motion, without which (as Aristotle himself well knew) the heaven could beam down no influence upon the earth, as is intimated by S. john when he saith, 
Apocal 10.  juravit per viventem in secula quod non erit ampllus tempus. For if we should say, behold a perfect man, this speech doth import that he hath a soul, and that his body is disposed and fitted for those motions which are natural unto man. 
Chrysost homil. in Genes.  Whereupon S. Chrysostome admonisheth that by this ornament we are not to understand the light or stars only, but many other perfections, both of higher and base consideration. But because this manner of speaking is very obscure, S. Athanasius, 
Theodoret in Epitome divin. decret. lib. 5.  Theodoret and S. Chrysostom move the question, whether the Scriptures do directly say that the Angels were created by God or no: and their resolutions are that they do so say. First King David maketh us an express Psalm touching the creation of the world, where he speaketh generally of all creatures, Spiritual, rational, sensible, terrestrial; as also those creatures who have their being in the water and air in the 103. Psalm, 
Psal. 103.  where he beginneth to speak of the Majesty of God in this manner, Confessionem sive maiestatem & decorem induisti, amictus lumine, siout vestimento: next he speaketh of the heavens saying, Thou hast stretched them our over us like a tent; then doth he adjoin the Angels, Qui facis Angelos tuos Spiritus, who makest (saith he) thy Angel's Spirits. Where by the way we may observe for our better information in this and the like places of Scripture, that the Hebrews have but three tenses in their verbs, the Preterperfect tense, the present, and future tense; and have not the use as the Greeks and Latins have of the praeterimperfect and praeterpluperfect tenses, whence it ariseth that the present tense with the Hebrews may (as the sentence will bear it) be translated by the praeterimperfect tense, as also by the preterperfect, and by the praeterpluperfect tense. And this is practised by the Hebrews in this very passage of Scripture, as if they should say in latin, Quifaciebas Angelos Spiritus; that is to say, Lord in the time of creation thou didst make and fashion these Spirits, to be the messengers and ministers of thy good pleasure. By which place David doth not only show that God created Angels, 
Hierom. in Epistol. ad Titum. S. Thom. 1. p. q 61. ap. 3. Psal. 148.  but also, contrary to the opinion of the greeks and Latins, that the Angels were created, when God made heaven and earth, and not as some would say, many thousands of years before: so that it is not chancefully done, that he first made mention of the essence of God, and then of Angels, and last of all of other creatures. The same method he observeth in the 148. Psalm, where he inviteth all things to praise their Creator, and doth not omit the Angels, but placeth them in the first rank, laying, Laudate eum omnes Angeli eius, laudate eum omnes virtutes eius, and concludeth that God fashioned and created them as he hath done all other creatures; quoniam ipse dixit & facta sunt, ipse mandavit, & creata sunt. The same order is observed by the three men that were cast into the fiery furnace at Babylon, who in their thanksgiving do invite all the works of God's hand to bless their Creator, and descending to particulars▪ they bring in the Angels as the excellentest creatures of all, harmoniously to sing and say, Benedicite omnia opera Domini Domino, 
Dan. 3.  cantate & superexaltate eum in secula. Benedicite Angeli Domini, Domino; Benedicite coeli Domino. Where it is very remarkable, (that we may not digress from the argument in hand) against those, who conceit that the creation of Angels was long before the creation of heaven, that therefore in this place and some others, the heaven is said to be set after the Angels, thereby to figure out unto us the transcendency of Angels above all other creatures: but why the heavens should be mentioned and not the Angels, there can be no other probable and literal reason rendered, then that which we have formerly alleged. 
Chrysost hom. de jeiunio. Genesi. lect. joan. 1.  S. Chrysostome affirmeth that S. john made mention of the creation of Angels, where he saith, Omnia per ipsum facta sunt, & sine ipso factum est nihil. And S. Paul doth, as it were, comment upon this sentence of S. john, as having been rapt up to heaven after him, in his Epistle to the Colossians, Quoniam in ipso condita sunt universa in coelis & in terra visibilia, 
Coloss. 1.  & invisibilia, sive Throni, sive dominationes, sive principatus, sive potestates, omnia per ipsum & in ipso creata sunt. And this doth undoubtedly confute all the Manicheans, Marcionists, and other sectaries and disciples of Simon Magus. So that we may from hence conclude, that God did create all Angels good at first, that is, perfect in all goodness both of nature and grace: for whatsoever God made, he saw that it was passing good, as Moses expresseth it: and towards the end of his Books he giveth a reason of the same unto the people, saying, Dei perfecta sunt opera: Whereunto agreeth the wiseman, 
Genes. 2. Deut. 32.  who giveth us to understand, that God made all things in number, weight and measure, 
Sapient. 11. joan 8. August. lib. 11. de civit. cap. 18.  in which the most captious can not find the least discord or blemish. And Christ jesus himself doth assure us, that the Devil did not persist in the truth, that is, in his first integrity wherein he was created: and that he was once in heaven, but was fallen from thence like lightning. S. Peter and S. Jude do give the reason of this fall, 
jud. in canon. 2 Petri. 2.  because, say they, he sinned against God, which sin being folded up in the pleates of malice and obstinacy, was without the proportion of remission and pardon. The same meaning hath job in the 4. chapter, 
job. 4.  In Angelis suis reperit pravitatem. And although there were no other text suitable unto this purpose, then that which is alleged in Saint Matthew, 
Matth. 25.  where Christ jesus doth foretell, that he will cast the Devil and his Angels into hell fire, yet would this be an argument sufficient (as Theodoret well inferreth) to prove that he was created in perfection and goodness, 
Theodoret. lib. Epitome. diuin decret.  but that from his own desire and malice he made choice of evil, by his rebellion against God. Non est enim (saith he) justi Dei proprium eum punire quinecessitate malus sit. And certainly it is repugnant unto the nature, goodness and justice of God, who never condemneth any, that do not through malice deserve such punishment. Hence it is that S. Augustine doth worthily reprove Porphiry the Philosopher, because his assertion was, that there were a kind of Spirits, who from their first nature were originally evil and deceitful. This proceeded not from their nature (saith he) but from their will. It remaineth now, that we declare what manner of sin it was, whereof they were convicted. 
August. lib. 14. de civit. cap. 3.  S. Augustine giveth us the resolution hereof, saying, Since they are Spirits, we are not to conceive, that they were fornicators, drunkards, or addicted to any of those gross vices, which have their sting in the flesh: but we are to observe, that there are two sorts of sins; the first are spiritual, because they are proper to spiritual substances, such as are pride, and envy: the other are carnal, and proceed from the flesh. S. Augustine spoke not this of his own head, 
August. lib de civit. 15.  but grounded it upon the Scripture, which specifying the sins that are peculiar unto Satan, maketh mention of these; 
Esay. 14. Ezech. 18.  as Esay and Ezechiel when they would exaggerate the great overweening and pride of the Kings of Babylon and Their, he maketh a comparison betwixt Lucifer and them. And our Saviour when he saw his Apostles to be a little puffed up and swollen in spirit, because at their words and commandment the Devils were cast out, Rejoice not (saith he) in this, 
Luc. 10.  for I saw Satan fall from heaven like lightning: by which words he insinuated thus much, that the down fall of the Devil proceeded from pride. S. Paul also in his admonition unto Bishops that they should be humble, 
1. Tim. 3. cap. 2  doth charge the Bishop not to be puffed up with pride, lest he should fall into the same condemnation with the Devil. Touching the sin of envy, it is also written invidia Diaboli mors intravit in orbem terrarum. And the reason why mention of mankind is made herein, is, to give us to understand, that the Devil fell not into the sin of envy, till after the creation of man, and that pride was his peculiar sin, for the which he was thrust out of heaven. Now whether it were, that by reason of his great endowments of nature, he did so far overballance his own worth, that he might conceit that he was able to make himself an associate and partaker in the divine nature (which is the highest degree whereunto an intellectual substance may aspire) and that by his own natural and peculiar forces (as Esai and Exechiel do seem to imply) or whether he would not acknowledge Christ jesus the Mediator of men and Angels for his head, which mystery might by revelation be proposed unto him, (as it was afterwards also unfolded unto Adam and all the fathers of the old Testament) it is most certain that from his own will, and in the pride of his heart, he rebelled against God, so that there was a battle fought in heaven, after the manner that Spirits combat one against another, by a strong renitency and resistance of the ones will against the others, even as we also fight against them. But the good Angels would by no means adhere or favour that damnable attempt, but resisted it with all their forces, accomplishing that which is written of them. 
Psal. 102.  Benedicite Domino omnes Angeli eius potentes virtute, qui facitis verbum eius, ad audiendani vocem sermonum eius. Thus were the evil Spirits thrust out of heaven for their pride, whereas the good Spirits were still made blessed in the participation of the vision and presence of God. This did Christ signify unto his Apostles, when out of pride they demanded of him, who among them should be the greatest in the kingdom of heaven: he took a little child by the hand saying, if you become not like unto this little child, 
Matth. 18.  ye cannot enter into that kingdom: and beware how you offend one of these little ones, for their Angels do always see the face of my Father which is in heaven: whereby he giveth to understand, that children by reason of their natural humility are like unto Angels, which Angels by this means do see the face of God. Since this great revolt in heaven, there hath ever been a contrariety and war between the will's of good and bad spirits, and between good and bad men also: as between Abel and Cain: Isaac and Ishmael: jacob and Esau. And this is it which S. john speaketh of in the Apocalypse, 
Apoc. 12. judic. in Canonic.  that there was a great battle in heaven between Michael and his Angels, & the Dragon with his Angels: and S. Jude bringeth in the same Michael, disputing and chiding with Satan. Since therefore he is full of wickedness, and altogether deprived of the grace of God, he can do nothing but what is nought, and because he cannot wreak his malice upon the Saints in Paradise, he converteth his fury against man, that is made after the image of God, and is here seated upon the earth, that he may worship his Creator, and acknowledge and serve him with his whole heart, that so he may at length participate of that divine glory and felicity, which the Devil by reason of his pride is utterly deprived of, as we have already alleged. And this is the next point, which offereth itself to consideration, in the ensuing chapter.   

CHAP. FOUR The means which Devils have, to appear and come unto us; in what part of the world they reside; how they are bound; and their sundry ways to tempt men.  
TOuching the means which Spirits have to perform this, the scripture teacheth us, 
Of the place or residence of wicked spirits.  that in their downfall from heaven, some remained in the middle region of the air, which is darksome & obscure, because the Sunbeams pass through the same without refraction of any solid body, which by repercussion might double their force and light, and without which they shine not at all: as is evidently seen in a cave, where there is no light at all perceived, but in the place where the sunbeam doth fall. And although we had no other proof, than that general rule of Saint Jerome, it might sufficiently evince the same: for these are his very words; Omnium doctorum opinio est, quod aër iste, 
Hieron. lib. 3. in Epist. ad Ephes. ad cap. 6.  qui coelum & terram medius dividens, inane appellatur, plenus sit contrarys fortitudinibus. Since than there was never any Doctor of the Church, which made scruple of the truth hereof, we must think that they had good warrant for the same from the Scripture. They did no doubt consider, that our Lord in the parable of the seed, did by the birds of heaven, which devoured the corn, 
Luke 8.  understand and also interpret it to be the Devils, whom he calleth the birds of heaven, thereby meaning the air, according to the usual Hebrew phrase, and agreeable unto our manner of speech also, who commonly say, the rain falleth from heaven, when the meaning is, from the air. For as S. Jerome hath well observed, all Philosophers do agree in their opinions, 
Hieron. ubi supra.  that the clouds (by the dissolving of which the rain is engendered) are not drawn up above two miles at the most from the earth, whereas the distance betwixt heaven and earth is incomparably greater. And this is S. Paul's meaning, when he telleth the Ephesians, 
Ephes. 6.  that our fight is not chiefly against men, but against the princes of this world, which are the wicked spirits, that have their abode above in high places: and as himself explaineth all these authorities in the second chapter of the same Epistle, by these high places he meaneth the air: Secundum seculum mundi huius (saith he) secundum principem potestatis aëris huius, spiritus qui nunc operaetur in filios diffidentiae. 
jud. in canonic. 2. Pet. 2.  (Which is also declared by S. Jude in his Canonical epistle) showing that these wicked spirits are abiding in that darksome air, & are there reserved for the day of judgement, when they shall hear these words, Go ye cursed into hell fire, which is from the beginning prepared for the Devil and his angels. His words are these: Angelos qui non seruaverunt suum principatum, sed dereliquerunt suum domicilium in indicium magni diei, vinculis aeternis sub caligine reseruavit. And here may be fitly alleged that which is written in S. Luke, 
Luke 8. Matth. 8.  where it is related, that the Devils besought Christ jesus, not to send them out into the deep, but rather into the heard of swine: and they do likewise complain unto our Saviour, saying, Vt quid venisti ante tempus torquere nos? As if they should have said, we are assured of our total and utter damnation, but the time thereof is not yet come, for this shall be put in execution at the last day of judgement, which being not yet present, thou mayst do well to leave us in these parts, until that time approach. The like may be said of that place in the Revelation, 
Apoc. 12.  Vah mari & terrae, quia descendit diabolus ad vos, habens iram magnam: and it is again declared in the same book, that our adversary the devil was cast into the lake of fire and brimstone. And that we may resolve, what the difference is between the devils that are in hell, and those whose abode is in the air, although S. Jerome maketh dainty to meddle with it, because he conceived it to be from the matter, whereof he entreated, 
Hieron. lib. 3. comment. in epist. ad Ephes.  as also for that he feared (as himself excuseth it) lest he should trespass too far upon the reader's patience, in dwelling so long upon this argument; yet will we speak somewhat of the same, because this present discourse doth demand it. It is an infallible truth, that there are great multitudes of wicked spirits, who abide in that gloomy region of the air, and come also lower and nearer unto us, which God in his providence hath and doth permit. First, because himself employeth these his creatures, although it be in base and servile offices; as a King or civil justice are accustomed to condemn certain malefactors not unto death, but unto the performance of some work, which advantageth these offenders nothing at all, but is only charged with laboriousness and toil, and tendeth merely to the public good. Thus were many in times past banished, or confined to some Isle or mountain, to labour and dig in the Quarries of Marble, for the Prince's profit and behoof, and did ever carry their chains of iron on their feet, and had a good guard to watch them. The like is done unto those that are slaves in the Galleys. Secondly, for our exercise, 
Bernard. Hieron. joco citato. & August. contra Faust. Manich.  as S. Bernard hath it, and it is also the observation of S. Hierome, who applieth this unto the jebusites, Philistines, and other barbarous people, that by divine permission were left in the borders and skirts of the land of promise, to exercise the people of the jews, who otherwise would have spurned at God's commandments: and these were the type and figure of those wicked spirits, that Christ jesus after his death and passion, was to leave in the air, to exercise us in whatsoever is good and praiseworthy: as sand which of itself is fruitless and barren, yet serveth very fitly to scour and make bright the vessels of gold or of silver, which are carefully looked unto in the great house of a father of a family. Thus was job exercised, and thus have all good men been tried, as S. Paul witnesseth of himself and saith, 
job 1. 2. Cor. 12.  that he endured the buffet of Satan: 
Ephes. 6.  and doth conclude in the Epistle above cited, where he mentioneth these things, that Christ our Redeemer, doth by the merits of his death and passion lend unto us all, a complete armour, that so we may be the true champions of God. The sword is the word of God (saith he) the helmer, hope: the corselet, charity: and the shield, 
1. Pet. 5.  faith, as S. Peter saith, Cuiresistite forts in fide. To be brief, if we be thus armed, the Devil shall have no power over us, 
August. lib. de natura & gratia, cap. 58.  as S. Augustine observeth. First, because as soon as we brandish these spiritual weapons against him, he presently turneth his back and flieth from us, which S. james also witnesseth, Resistite (saith he) Diabolo, 
james 4.  & fugiet à vobis. Secondly, because he can do no good upon those that do resist him, and only gaineth on those that make no preparation to stand against him, Non vincit nisi volentem. Being hovering so near about us, they have yet a curb & snaffle to restrain them, and that is God's providence, which either by the ministery of good Angels, or otherwise as it shall seem good unto him, doth hold in their rage and malice with so strong a hand, that they have no power to do that which is within the compass of their natural forces, 
Tertul. lib. de fuga in persecut.  and like slaves they are feign first to ask leave of God, before they dare attempt any thing. Thus we see the Devil asked leave of God to afflict job in his person and goods; 
job. 1.  and the Devils mentioned in the Gospel dared not to enter into the swine, until they had gotten particular licence from Christ jesus, 
Matth. 8.  as Tertullian showeth at large. Of this curb S. Paul speaketh, when he saith, 
1. Corinth. 10.  Fidelis Deus qui non patietur vos tentari supra id quod potestis. He permitteth Satan to do many things, but with such limitations, that those assaults wherewithal he would force us, are never above our abilities of resistance. We are not therefore to dispute, and ask the reason why God afflicteth one man more than another, and that by such diversities of temptations, let it suffice that he knoweth, when a young man like unto David, hath both courage and force to encounter with the Giant Goliath, which attempt would have crushed in pieces the strongest men in Israel, as flesh and blood would have conceived. The Devil doth thus try and exercise us, both out of malice which he beareth towards God, and out of envy which he carrieth unto us; by which he doth daily make full the measure of his punishments. For we are to note, that those Devils, who after their creation offended most by their pride, malice and ingratitude, were cast into the deepest dungeon of hell, and are already tortured with all the extremity that may be; but they that did not transgress in that height of wickedness, fell no lower than the air, and do there acquire unto themselves new damnation, not in their deprivation of the vision of God, for that is common to them all, but in the accession and increase of pain in the pit of hell. And this the Doctors of S. Ieromes time were wont to relate, 
Hieron lib. 1. comment. in Matth. cap. 5.  saying, that if a Christian did resist the devils temptations, he doth not only advantage himself thereby, but doth do a good turn unto the Devil his adversary, because by this means he is not punishable with so great torments, as if he had overcome the Christian: whereas else he should be plagued for the same, in that he was the cause of that sin. Hereupon it is that the Devils were afraid to be sent into the deeps, 
Luke 8. The chain wherewithal they are bound.  after they had a long time tempted and tormented the poor jew. This providence of God hath in like sort withheld itself from casting them all into the lowest bottom of the pit of hell, although they are tied up for the most part in some quarter of the world: which is nothing else, but when God commandeth them not to budge from a certain set place, and restraineth their workings elsewhere. And this ligation, or chaining up, is the greatest torment unto them that may be●in regard that they are Spirits, and therefore of a generous and active nature, fashioned with all free scope and liberty to work in all places, which they have a mind unto. And therefore doth Tertullian call them quodammodo volucres, 
Tertul. lib. de anima, cap. de Somni●s.  because they are of a more excellent agility, than the swiftest bird when he is upon his wing. So that we are to conceive, that by this restraint and confinement they are as it were cooped up in a cage; and are not able to fly up and down to execute their purposes, by reason of this compulsory detainment: but are infinitely vexed at this commandment which God imposeth upon them. Thus must the passage in the book of Tobias be understood, 
Tob. 8.  where it is said, that Raphael took the Devil Asmodeus (which in Hebrew signifieth a banished man) and banished him into the desert of the upper Egypt: and in like manner that passage in the Apocalypse is thus to be interpreted, 
Apoc. 20.  where it is said that Satan was bound and loosed again: which importeth nothing but this, that all his power and activity was for a time taken from him by God, and was afterwards restored unto him again. For in the last days of the world he shall be untied, 
Apoc. 16. & 2. ad Thess. 2.  and shall have full permission given unto him to power forth all his rage and venom upon the children of God, yea so far shall the authority of Antichrist gain upon the world, as that they shall be able to work miracles, as to make fire visibly to descend from heaven, and such like wonders, described at large by S. john in the Revelation. 
Apoc. 20.  But the Devil is now tied up from doing of these things, although in his own nature he be able to do as much mischief as he did in jobs time, and as he will do, when Antichrist shall be borne. He was confined and chained up by the death and passion of Christ jesus, from speaking any more by Oracles, as appeareth by the Apocalypse, and as experience itself teacheth us: but when the end of the world shall approach, he shall speak unto men in a more familiar manner, and shall appear unto them in a visible shape. All which discourses are epitomized in a word by Saint Thomas, when he saith, 
S. Thom. in quaest. de potent. q. 6. art. 5. & August. lib. 10. de civit. cap. 8. vide locum.  Daemons dicuntur ligari quando impediuntur agere, quae naturaliter possunt, & solui, quando permittuntur. The Devil then having this permission, like a subtle serpent, and one that well understandeth his grounds whereupon he buildeth his attempts, he practiseth divers and cunning slights to inveigle and gain upon the sillines of men: which we may manifestly see in two visible apparitions set down in the Scriptures, 
Their means to tempt and deceive us.  the one in the old, the other in the new Testament; and this aught to be sufficient to inform our belief herein. It also plainly appeareth by the experience which the good old father Antonius Monachus had thereof, 
Athon. in vita Anth.  whose history is written at large by Saint Athanasius for in that discourse it seemeth, that this good man was selected by God himself, expressly to endure the assaults of Satan both sensibly and visibly so that we may learn from him what the subtleties of the Devil are, and what means we have to keep us from his snares and ambushes. Touching the first visible apparition of Satan, which is described in the third chap. of Genes. 
Genes. 3.  it thereby appeareth that he may take a visible body upon him, and so appear unto men, not that it is in his power to take a body upon him when he pleaseth, 
Chrysost hom. 4. de Lazaro. August. lib. 2. de gene. ad litt. S. Thom. 2.2. q. 165. art. 2. ad 2.  for the confusion and danger that might grow thereby would be exceeding great. Repraesentaret enim se uxori tanquam maritus, servo tanquam Dominus, religioso tanquam Praelatus, poenitenti tanquam Confessarius, & sic nullus esset securus, & tentaremur suprae id quod possemus, 1. Corinth. 10. Et esset contra providentiam Dei. He is therefore inhibited and restrained by the omnipotency of God, as both S. Augustine, and S. Thomas do notably show: but God doth sometimes permit the same, partly to force a belief upon our understandings, that there are wicked spirits, which practise nothing else then how they may destroy us, and partly to inform us how foul and ugly these unclean spirits be, since the time that they were chased from God, and took arms against him. For now the Devil appears in a fearful and hideous shape, as in the form of a Serpent, or some such deformed beast. And therefore in the beginning of the Bible he is set forth unto us like a venomous snake, which is agreeable unto the second reason, and in the beginning of the Gospel preached by Christ jesus, he is described to be one full of talk and prattling (which-answereth the first reason) but he hath no other end in this talk then to snare us, and to break our necks. And from the abundance of his cunning, his custom is to accommodate and fit himself unto the humour of those whom he would cirumvent; wherein he showeth himself to be God's ape, who doth descend unto our capacity and imperfection, and doth practise that saying of Paul: Omnia omnibus factus sum, 
1. Cor. 9  ut omnes lucrifacerem. Thus when the Devil cometh unto a silly woman that hath little knowledge, but what by nature and sense is prompted to her, he will strait begin to derogate from God, and to make it questionable whether those things that are affirmed of him be true, or no. And because he knoweth that this sex is very liquorous of honour and greatness, he will not stick to make large promises unto them. And in the third place, beside the exquisite meats and drinks, he further promiseth unto them all sensual and fleshly pleasures whatsoever: all which temptations are easily discerned in the assaults which he used, to tempt the first woman, 
Genes. 2. 2. Cor. 11.  who representeth unto us all those that forget God and his blessings. For it is a certain truth, that if he had applied himself unto Adam, he would have laboured his subversion by more covert & guileful means than he used towards the woman. And therefore S. Paul attributeth the glory of this conquest to have proceeded from a womanish simplicity, concluding in these words: Ne sicut serpens seduxit Euam, ita seducantur sensus vestri à simplicitate quae est in Christo jesu. But when he was to tempt Christ jesus, he took another course, for without any derogation from God (because a man of a settled understanding and faith doth abhor such grossness, and stoppeth his ears against it) he beginneth with that which seemeth to have no apparency of evil, but rather to have been used by holy men, as Moses did by his prayer change the blood of the river into water, and made the rock to gush forth with fresh and wholesome streams, as it is written: Qui convertit petram in stagna aquarum, 
Psal. 113.  for then the people were in great extremity for water. So he laboured to persuade Christ jesus to make the stones bread, 
Matth. 4.  when as it might seem he had need of sustenance, and was in the desert as Moses was. Secondly, knowing that Christ jesus was conversant in the holy Scriptures, and would be most attentive unto them, he allegeth divers passages from thence. And being able to do no good that way, he offereth unto him the Monarchy of the world; knowing, that science puffeth up those that have no charity, and maketh them believe that they are able to sit at the stern, and govern the whole world better than any other whatsoever. To conclude, he resembleth the Crocodiles of Egypt, who when they perceive a traveler near unto Nilus, they begin to feign the voice of a man, weeping and taking on as if they had great need of succour, and when the poor man shall simply make his approach, he is suddenly devoured. S. Athanasius reciteth, that on a time the Devil did thus plain himself, 
Athan. in vita Ant.  near unto the Cell of of that godly Father Antonius, who demanding him what he was, he answered (when he saw that he was discovered) that he had just cause to complain, for all the world did tax and burden him to be the author of all the villainies that were done, although he were very innocent and free from any such matter. And sometimes he would sing Psalms, the better to insinuate himself unto him; but he stopped his ears against him, and would take no heed what the Devil did sing, practising that which is written, 
Psal. 37.  Ego autem tanquam surdus non audiebam. At other times he presented himself before him with great glory, transforming himself into an Angel of light; but he shut his eyes, and would not gaze upon the beauty of Satan: so that when he perceived that he could gain nothing by all these baits and allurements, (for by his often prayers, weeping, and fasting, he had obtained the gift which S. Paul calleth discretio spiritum) he then came upon him with a hideous noise to affright him, 
1. Cor. 12.  sometimes appearing in the semblance of a Dragon, and sometimes in the shape of some other dreadful beast: and then he would stand before him like a man, but of such an enormous and vast size and stature, that he seemed greater than any giant, and did touch the clouds with his head, although his feet stood upon the ground. Then would he make a great noise as if the Cell had been environed with horses, chariots, and armed men; but he ever recommended himself unto God, and regarded not these collusions of the Devil, remembering that which is written: 
Psal. 19  Hi in curribus, & high in equis, nos autem in nomine Domini nostri invocabimus. The Devil forgot not to cast wedges of gold in his way by which he was to pass, that so he might bait him with avarice, yet at the sign of the cross (saith S. Athanasius) they all presently vanished. He also appeared unto him in the shape of a woman to tempt him unto the sin of the flesh; and when by none of these means he could prevail against him, he then began to exhort him to watch, 
Vide Aug. lib. 2 de civit. c 26.  and spend the whole night in prayers, to fast often, and to practise all other spiritual exercises, that so he might either breed a disgust of these things in him, as being persuaded thereunto by the enemy of nature, or at the least, that he might seem to do something at his request: but this holy man, who might well say with S. Paul, 
2. Cor. 2.  non ignoramus astutias eius, did not for all that, disaccustome his holy exercises, but rather increased his devotion, not because the Devil commanded it, but because Christ jesus taught it both by word and example: knowing well that whatsoever the Devil saith or doth, it is for an ill purpose, 
Luc. 4.  and therefore by how much the louder he was in his confession, that Christ jesus was the Son of God, by so much the more did Christ check his speech, and commanded him to silence. The last way which he used was in chiding him for his austerity of life, showing unto him that this was a rigorous, strict & burdensome way, and it would be a means to hasten his destruction being one of God's creatures, rather than to enable him for his service, and that it was no sin to use the creatures of God freely with thanksgiving, so that there were no excess or gormundizing in the same. Lastly, he threatened to beat him and to kill him by breaking his neck. But he was readily answered, that since he could not hurt the least sheep that job had, 
job. 1. Matth. 8. Luc. 8.  nor enter into the heard of swine without leave, much less could he endamage a man who is sheltered under the wing of God's protection, and who hath the hairs of his head numbered, so that not one of them can fall to the ground without the express will of God.   

CHAP. V. That the devils scope is to make himself to be worshipped as a God, and to deceive men: 
The Devil challengeth adoration.  that the Devil knoweth not things to come, neither can be penetrate or dive into the secrets of man's heart.  
WHen we would speak definitively of the Devil, and inquire into his nature, we must ever call to mind those two sins which are peculiar unto Satan, and that is, Pride and Envy: for from these two spiritual vices, all other effects do stream forth as from two plentiful fountains. Therefore as at the first he, 
Esa. 14.  together with his Angels did sin thorough pride, and would injuriously invade God, and share with him in equality of glory, so doth he still persist in this perverseness, and remaineth hardened thorough the great impenitency and obdurateness which swayeth in him, in somuch that he doth not yet forbear to say in his heart, Similis ero altissimo. This he practised from the beginning, for if we behold what manner of conference he held with the woman, it is easily seen, that he did drive all unto this head, that she would worship him as a God. When a tyrant would by usurpation take upon him another man's kingdom, he laboureth to eclipse the natural Prince, and to persuade all men that himself ought to be received and acknowledged for their true sovereign: so when Satan would persuade Eve, that God did grudge and envy them, and would be very much grieved that they should be advanced unto that height, whereunto their own excellency did carry them, the conclusion and inference that was to be made thereupon, could imply nothing else but that they were to conceive that this God was not the true God, because the true God like a true father will strain his uttermost endeavours, to set his children's fortunes high and in the top of honour: and further, since he desired to be thought such a one as did long for nothing more than their advancement, and seemed for that purpose to appear, and to speak familiarly unto them, although he was of an invisible nature, and of a substance more refined and excellent than theirs, yet did he make show that he was willing to direct and guide them to the supremest felicity, even to be like unto God; from thence be might easily conclude that he was the true God, and therefore as the true God was to be worshipped by them. Neither was his purpose wholly frustrated, for many nations have since conceived, that the Serpent, which spoke by the Serpent, was the true God: insomuch as the Greeks have from hence drawn their etymology of Serpents, 
Athan. in definition. prici.  as S. Athanasius hath well observed, for (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, a Serpent is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, one that speaketh, because it was the Serpent that spoke to our first parents. For they had an opinion that this speech was for the great benefit and good of mankind: which conceit was not only entertained by the Grecians, but passed for currant thorough the whole Roman Empire, after that an Oracle had told them that the plague which reigned in Rome should have no end, 
Valer. Maxim. lib. 1.  until they had sent unto the God Aesculapius. The Ambassadors who were purposely designed for this employment, being come unto the place which the Oracle had pointed out unto them, found a great Serpent, which they took into their ship and carried to Rome, where he remained for the space of three days. And Valerius Maximus maketh sober and serious mention of the same, as being a matter that much conduced unto the worship of the Gods, and Ovid shameth not to call it his God 
Cum Christ's aureus altis  
In Serpent Deus praenuncia sibila misit. 
ovid. lib. Metamor.   Lucian hath composed a treatise hereof, 
Lucian.  and affirmeth that the Oracles, which proceeded from the mouth of a certain Serpent, lead up and down by a Magician called Alexander, were more divine, and to be held in greater veneration than those that came from Priests, because (saith he) these came immediately from the very mouth of God. Nay, which is more to be wondered, there were heretics in the primitive Church that affirmed so much, and were persuaded that the Serpent which spoke unto Eve was a true God: 
Epiph. lib 1. cont. ha●●●ses  and therefore their custom was to place a Serpent upon their Altar, unto whom they offered their sacrifices, and hereupon were called Ophites, that is to say, Serpentines, or people that adored Serpents. Of far greater probability was the conceit of the Assyrians, Chaldeans, and other Eastern nations, 
Vide Brinium jib. 8. natural. historiae. Lactan. in divinis institutionibus.  who affirmed (as appeareth by the writings of Pherecides Syrus) that the great God of heaven hath chased away all the Devils from thence, whose captains name was Ophianus, that is to say in latin Serpertinus: these Ophites have in this (as Lactantius well answereth the Idolaters) much abused themselves mistaking black for white, and the Prince of Devils for the Prince of men who is God alone. All this digression tendeth to no other end, then to declare that the true intendment of that old Serpent the Devil, was, to make himself to be adored as a God, which doth clearly appear in the whole progress of those temptations which he used against Christ jesus: for the last assault he reserved these words, which were indeed the very mark and scope whereunto he leveled all his temptations, 
Matth. 4.  Si cadens adoraveris me. From hence it ariseth that he hath caused Temples to be built for him, Altars to be erected, feasts to be ordained, Priests to be entertained, and Sacrifices to be presented unto him, because he seeth that God hath ordained the same for his service; not (as S. Augustine well showeth, that he is pleased with the smell of the roast proceeding from these creatures or the like, but because he is much delighted that the honours which are due unto God should be misapplied unto him. Wherein he seedeth himself with a fantastical show of contentment to see himself in appearance honoured for a God, although he be damned and tortured for evermore. Daemons non cadaverinis nidoribus (saith S. Augustine) sed divinis honoribus gaudent. 
Aug. lib. 10. de civit.  To maintain himself in this state and greatness, he could not devise a readier way then to speak familiarly to men, and to tell them those things which were secret and hidden; 
The Devil is ignorant of things to come Genes. 2.  and this he doth by way of Oracles, the first whereof we may term the Oracle of the Serpent speaking unto Eue. For what importeth it whether he entered into the body of a Serpent, or into a statue of marble? This hindereth not, but that a man may well say, that the first Oracle was, when he spoke unto the first woman. And therefore doth Tertullian justly place the first woman in the first catalogue of heretics, 
Tertull. de praescrip. haeret.  because to speak so familiarly unto the Devil, was an apostasy. After the stood, Oracles began to be more frequent, and had their original from the posterity of Cham: whereupon it came that the most ancient Oracle which we find in Authors is Oraculum Hammonium, as if we should say, 
Genebrar. in Chron.  Oraculum Chammonium: for the name of Cham is written in Hebrew with a strong aspiration, and therefore our translator rather maketh it Cham then Ham, although it be all one in sense, and the very name doth sufficiently show that the antiquity and original of Oracles after the flood came from Cham, who was cursed of God, and of his father: and this invention of worshipping the Devil was found out by him to build up the city of the Devil, as Cain had formerly begun to oppugn the city of God built by Abel and continued until Noah. 
4. Reg. 1.  We also see in the Scripture that wicked Kings did send unto the Oracles of the Gentiles, as unto Acheron and other places to have their doubts and questions resolved and answered. Thus Satan hath not forgotten his old wont, but as he would at the first have invaded God's honour, by predictions of hidden and future things unto the first woman, Apperientur (saith he) oculi vestri & eritis sicut Dij scientes bonnm & malum, so now also would he continue his cozenage amongst men who have a natural desire and curiosity to know secret and future things, which they drew from Adam's depraved nature, who desired to become as God, knowing that the property of God is to dive into all hidden events, especially to understand men's thoughts and things to come. The Scripture teacheth us these two points: the first in jeremy, 
jerem. 17.  Inscrutabile est cor hominis, & quis cognoscet illud? Ego Dominus probans renes & corda. And for the second point Esay saith, Annunciate nobis quae ventura sunt, & dicemus, quia dij estis vos. 
Esay. 41.  So that if we shall more narrowly sister into the passages of histories, we shall find that Oracles tended to no other end then to beget an admiration in men, and to relish and give contentment unto that pride which naturally is rooted in them. Yet the truth is, that the Devils never understood either the one or the other of these points of knowing things hidden or to come: which we will a little enlarge, that the curious of these times may know how much they abuse themselves, in thinking that they are able to attain unto the knowledge of these two things, either by a secret league or familiarity with the Devil, or otherwise by superstitions and Magic. For the first, Divines have learnedly laboured in the same, grounding their discourses upon that sentence of jeremy, and upon the saying of S. Paul, Nemo scit quid sit in homine, 
1. Cor. 2.  nisi spiritus hominis qui in ipso est: 
Psal. 7.  and David also doth often appropriate that unto God alone Scrutans corda & renes Deus. So that man alone doth by nature know what he thinketh in his heart, which no other substance can search into but God only. 
Dan. 2.  This is well verified in the history of Nabuchodonosox, who when he had forgotten his dream, would have had his soothsayers to divine what it was: but it was told him that he demanded an impossibility. Sermo enim quem tu quaeris res gravis est, neo reperietur quisquam qui indicet illum in conspectu Regis, exceptis dijs quorum non est cum hominibus conversatio. Where it is very observable, that he had assembled not only Philosophers and Astrologers, but Magicians also, as the text expressly declareth: and although it be certain that these Magicians had contracted secret familiarity with wicked spirits, whom peradventure they might conceit to be Gods, yet do they set a distance▪ and difference betwixt the Gods that do sometimes converse with men, and those who hold no traffic or intercourse with them: nay they do confess that those who familiarly converse with men, can by no means understand that which is hidden in men's hearts: but in the end Daniel gave the resolution of it, saying, Mysterium quod Rex interrogat, sapientes, magi, areoli, & aruspices nequeunt indicare regi, sed Deus est in coelo revelans mysteria, qui indicavit tibi Nabuchodonosor quae ventura sunt novissimis temporibus. Dydimus Saint Ieromes master doth of set purpose handle this point, proving that the holy Ghost is therefore the true God, because he entereth into the chamber of the heart, and openeth the most secret cogitations there. And he giveth the natural reason of this, for the soul hath no quantity or corporal dimensions, but is a pure and spiritual substance, not bounded in by any limits whatsoever, but only by that native pureness wherein it was created, so that it must needs follow, that if any thing do penetrate this substance, it must be the very uncompounded substance of the soul, or that quickening virtue which was able to put life into the fame: so that there are but these two things absolutely simple and without mixture in the soul. The Devil then can neither be the substance, nor the life of the soul, and therefore cannot penetrate into it: but God it is who giveth this virtue of life unto the soul, and without whose concurrence the essence and life of the same would presently be consumed to nothing, and be as it was before the creation of it: whereupon Dydimus saith, 
Dydim. lib. 2. de Spirit. sanct.  Imparticipabilis Diabolus est non creator sed creatura subsistens, introivit ergo in cor judae, non secundum substantiam, sed secundum operationem, quia introire in aliquem increatae est substantiae. Hereupon he concludeth, 
jos. 13.  that whereas we find that the Devil entered into the heart of judas, it must be understood of judas his will: and whereas he is said to fill the heart of Ananias, the meaning is, that he filled it with his suggestions of malice, of avariciousnesse, and the like enormities: which can not enter into a man, unless he set his heart open, and give consent to these temptations. And the very word (to tempt) importeth nothing else but an essay or trial of something. Satan then doth endeavour to inform himself of our goodness or naughtiness, and if he may conjecture, that there are some feeds of goodness in the heart, he employeth all his forces to shake the same by those objects and devices which he daily practiseth. 
Hieron. lib. 2. comment. in Matth. ad c. 15.  S. Jerome, Dydimus his scholar hath learnedly opened this point, and as it were commented upon that which his master obscurely delivered. They that conceit (saith he) that wicked thoughts proceed from the Devil, and not rather from their own depraved will, are worthy to be sharply reproved: for the Devil may suggest and occasion wicked thoughts in men, but cannot be the author of them. He is indeed an Incendiary, and setteth our flesh on fire with burning sensuality, yet can he not reach the inward part of our heart, but doth conjecture of the same by the habit and behaviour which he observeth in us: as when he seeth a man gazing often upon a woman, and applying himself wholly unto her, he presently from hence doth surmise, that he beginneth to commit adultery in his heart, whereupon he doth forthwith minister unto him occasion of encouragement, putting many fancies into his head, which when he rejecteth not, but rather delighteth to entertain them still, of himself and from his own free-will he sendeth them unto his soul. The Devil abuseth those that are made to believe, that he knoweth the secrecies of the heart; he may peradventure have some conjectural knowledge, but because it is in the liberty of man's free-will to abandon and give over such fancies when he pleaseth, the Devil is oft cozened of his aim, and proveth a notorious liar. S. Augustine hath made a treatise of this very argument, entitled, 
August lib. de scientia daemonum.  De scientia daemonum, where he largely handleth the same, and concludeth, that they can no more foretell of things to come, than they are able to discern the thoughts that are within us. Yet would the Devil seem to make predictions of future accidents, 
4. Reg. 1. & 1. Reg. 28.  by the answers of Oracles. The king Ochosias' did purposely send messengers unto them, to understand whether he should recover his sickness, or no: and Saul did the like, that he might be informed, what should be the issue of the battle which he was to fight against the Philistims, whereby they offended against the express word of God, which saith, Non aocedetis ad Magos, neque ab●hariolis aliquid sciscitabimini. 
Leuit. 19  And this was the occasion of their ruin, where we may observe, that it ordinarily by God's permission so falleth out, that if the Devil (whether it be personally by himself, or by any oracle of his, be it living or be it dead) do foretell any good fortune, it seldom falleth out to be true, but if he foretell any mischance, it doth assuredly prove to be so, because commonly such misfortune is the punishment of this Apostasy. And this is easily discerned in the history of Saul, and must remain unto us as a Maxim or general rule, which is also the observation of S. Chrysostome, 
Athanas. q. 27. ad Antioch. Princ.  Vide locum in fine huius capituli. Also S. Athanasius in his resolution of this point to the Prince of Antioch, doth soberly proceed in his discourse by experiences. There be two things (saith he) which neither the good nor the bad Angels are able to understand, and they are, the secrets of the heart, and things that are to come. It is true (saith he) that sometimes Magicians (whom I term the living oracles of the Devil) do foretell that which doth afterwards happen, by the fore knowledge and revelations of Devils, but their predictions are of events that are already happened in other places; as for example, when they see it rain in India, and that the weather is fit and likely to carry those clouds towards Egypt, he maketh his oracles to foretell, that it will very shortly rain in Egypt: so when he observeth the abundance of snow that lieth upon hills, is melted, or beginneth to melt, he so resheweth that Nilus or some such great river, will overflow their banks: so that he telleth nothing but what he seeth, only this advantage he hath, that by his nimbleness he preventeth the effects, which birds themselves might do, if they were endued with natural reason: yea many times they do foretell things in their flight from one climate to another; in so much as many Philosophers have been held in admiration, for their divinations of those things: which they observed by their knowledge of the nature of these birds. Therefore Saint Athanasius doth conclude. Resolve with yourselves to do something, whereof none can have the least conjecture, and then go unto the devils Oracles, who are the Magicians, and ask them if they can inform you of this which you have determined to do, and you shall find them utterly ignorant, and unable to satisfy you. 
Athanas. in vita Anthon.  Saint Athanasius had heard Antonius Monachus discourse of this argument, and it is probable, that he had most of his resolutions from him, as from one that had the best experience hereof of any man in the world: for we find that he here reciteth all most the very same sentences which he did formerly allege in the discourse of Anthony's life: where he addeth, that the Devils do no more, than one that rideth post and advertiseth us of some things that are done far from us; or as a Physician who by feeling a man's pulses, will show him that he is likely to fall into a fever: or as a husbandman who seeing a glut and overflow of waters, will foretell a scarcity of corn to ensue: to conclude (saith he) they know whatsoever is already done, not what is to come: yet from hence did Idolatry and all those new Gods of the heathen take their beginning, and they were esteemed by the simple people to be the true Gods. And this assertion which is so weighty, and of such importance, may be strengthened both by Scripture, & by profane authors also: for the most famous Oracles that ever were, did flourish in the time of Cyrus, in Africa, 
Herod. in initio. Esay 23. 14. 45. jerem. 23. Dan. 8. 10.  and in Greece, as Herodotus writeth: in which times the Prophets Esay, Ezekiel, Daniel, and others had foretold divers great mutations, which were to befall the most renowned Nations of the world, as the Assyrians, the Babylonians, the Grecians, and the Romans: yea th●y were so plain as to point out the Grecians, and to call Cyrus by his proper name; the like did the Sybils also foreshow. Now when the Devils were thus armed, they then began to foretell that which they had stolen from the Revelation of Prophets, and to deliver the great events of things. But if a man did offer to decline from these paths, and did question them of less affairs, and of particular businesses, whereof they could have no knowledge or conjecture, they did so mince and perplex their predictions with ambiguous speeches, that whatsoever should happen, they would still have a handsome shift and evasion. Many grave authors both amongst the greeks and Latins, have handled this point, and amongst the Latins, 
Lactant. lib. divin. institut. Hieron. lib. 12. comment. in Esaiam. ad cap. 41.  we have many notable passages of Lactantius; and of S. Jerome, who hath descended unto some particulars herein; saying Apollo Delphicus & Loxias, Deliusque, & Clarius, & caetera Idola, futurorum scientiam pollicentes, reges potentissimos deceperunt: and he allegeth many examples of their ignorance: but (saith he) if there were no other thing to discover their weakness but this, that they could not foretell their own ruin upon the coming of Christ jesus in the flesh, it would sufficiently prove their imbecility in the apprehension of things to come. It is reported, that a good understanding man, who was desirous to try the blockishness of a Magician, or Chiromantick, did show him his left hand, to have his fortune told him; and as the Magician was attentively viewing the lineaments of his hand, he struck him with his right hand a sound box on the ear saying unto him, if thou knowest things that are to come, why dost thou not first learn that which doth concern thyself? this saith Saint Jerome of Oracles. Where by the way we may see, how grossly they are abused, who make any compacts and bargains with this unclean Spirit, upon promise to understand from them those events that are afterwards to follow: as also how grievously they offend, who address themselves unto such kind of people, which is no less then to apply themselves unto the Oracles themselves, as the Idolaters of former times did, since the Devil is he that speaketh both in the one and in the other: And this is that fearful Apostasy from the faith, which is so frequently forbidden in the law of God. 
Athanas. de vita Anthon.  But saith this good father Antonius, what good shall a man get in suffering himself to be palpably cozened, and in stead of a Carcanet, to buy a bracelet of cockles? especially since this is the way to estrange him from God, and to make him sell his poor soul unto the Devil for mere lies and gulleries. But put case, that he told us truth, yet should we not labour to get this knowledge from the enemy of God and mankind, for fear he convey poison into this honey, as he did unto our first parents. Hereupon it was that our Saviour commanded the Devil to hold his peace, 
Luk. 4.  although he spoke pure truth. And albeit (saith this good Monk Antonius) he should appear unto us full of splendour and brightness, as sometimes he transformeth himself into an Angel of light, yet are we to shut our eyes, and to turn aside our face from the light which proceedeth from the Devil. The history of Saul doth declare, that he had done what lay in his power, to know that which did so much import him, and had addressed himself unto God and unto the Priests, 
Chrysost. Homil. 8. in. 2. epist. ad Timoth.  and Prophets, till at the last when he saw, that God would make him no answer, he went as at the last cast unto a witch, and that hastened on his ruin. Let us learn then to make our address unto God, and if he do not aid us forthwith, yet to hope still in him, and to wait his leisure with patience: knowing that all doth work together for our good: But we will speak hereof more at large in the ensuing Chapter. There is another observation which Saint Chrysostome noteth, and suiteth notably with this argument, Nemo quum fallunt, attendit: sed solum si quid verum praedixerint, aspicit. And again he saith, Qui● homo se dedit Diabolipotestati, Deus id permittit accidere. Men take no heed unto their falsehoods, but do only look to that which falleth out to be true; but (saith he) touching the misfortunes which do fall upon them, God doth justly permit them to happen, as the scourge and punishment for their sin.   

CHAP. VI That Sorcerers are as detestable, and as much forbidden by the law of God, as the very Oracles of the Heathen and their Idols were: that it is an idle speech which is given out of Sorcerers, that Princes should take heed of them: the diversities of customs, which the Sorcerers used in the old time: all proved by the Scripture.  
ALthough Pliny was of opinion, that Magic was really nothing, 
Sorcery a grievous and abominable sin. Plin. lib. 30. nature. hist c. 1.  but merely a bare name without a thing, and was no more in nature then is a Chimaera: which he goeth about to prove by the experience of Nero, who was so hot in the pursuit of these curious Arts, that he did initiate and dedicate himself unto this trade, and yet for all this he could never give satisfaction unto himself in this kind, although he wanted neither wit nor will, much less authority, riches, and the most knowing men in these Arts, that he could get from all the quarters of the East. Yet ought we not to entertain this opinion that Pliny hath, no more than his blasphemous conceit of the Deity, (for he affirmeth that there is no other God but the Sun) or his gibing at the resurrection of the flesh, which he thinketh a mere ridiculous fancy: for in these two points he playeth the par● of an Atheist, as indeed he was; but the rule in Logic doth easily overthrow his collection, when from a particular instance he would infer an universal proposition: for as we say, Ex particularibus nihil concludi potest, & a particulari ad universal conclusio nulla. We could also allow unto him the history of julian the Apostatate, who had as much authority, riches, wit, and as many masters as Nero ever had, and a great deal of more will, but by the permission of God, he grew more weary of the incertainty and barrennnesse thereof, than he was before heated with the desire of knowing it. And this did rather hap unto them both (that we may answer the objection of Pliny) because their main drift and design was, to abolish and annihilate the memory of Christ jesus, and to prove him a liar, in that he had said, Ecce ego vobiscum sum usque ad consummationem seculi. But thereupon to deny the effects of the Devil practised by his instruments the witches, it would savour of too much rashness, especially since many authors so ancient and so renowned, are full of them. Let it suffice to have alleged for confirmation hereof certain passages out of Lactantius and Saint Augustine, who giving a reason of such admirable effects, do attribute them to wicked Spirits. 
Philostrat. lib. 4.  We will only add that which Philostratus hath written of a sorceress, who by her art did provide a sumptuous banquet for her lover Menippus: who being sat at table with many others, and having a good appetit to taste of those delicacies, upon the sudden all was taken away, and they were forced to rise more hungry than they were before. But we will draw our proofs from the Scripture, lest some should with Pliny conceit this relation to be fabulous. First Saint Paul maketh mention of the Iamn●s, 
2. Timoth. 3.  and jambres, whose history is recited in the book of Exodus, that they resisted Moses, and did work by Magic, whatsoever Moses could do by Divine power: they changed their rods into serpents, and water into blood: 
Exod. 7. & 8.  they also made frogs to come and cover the land of Egypt: yet at the third plague (not at the third sign, as it is vulgarly received) they could not do as Moses did before them: not because (as the Hebrews would allege) the Devil cannot counterfeit any thing that is less than a barley corn, in regard that those things that are least require (say they) greatest subtlety to shape them, and therefore although the Magicians did make great snakes and frogs, 
Rabbi, Levi, Ben. Gerson in cap. 8. Exod.  yet they could not bring louse upon the land of Egypt as Moses did; for this opinion is not justifiable, because afterwards they could not make great flies, nor raise those hugh botches and tumors which were in the bodies of men, neither could they make hail, or lightning to descend from heaven, or cause the winds to blow and combat against themselves, which nevertheless he did in jobs time: but the reason was, because at the third time, God tied up the power of Satan, and restrained him from passing further, as he also inhibited him in the like case to put job to death, as he did his children. And this the Magicians were forced to confess, saying, Digitus Dei est hic. From hence it is apparent, that there are those who contract secret familiarity with the Devil, and by this means work strange things, although for the most part they are ordained unto wicked purposes. The Prophet David doth take his similitude from the charmer who by his art doth charm serpents; 
Psalm. 57  so that this is a truth not to be gainsaid, especially since God himself doth no less detest and prohibit such kind of men in his law, than he doth Idols and Oracles of the Devil. For when Satan saw that the people of God did abhor his Oracles that were senseless, and framed by the hands of men, he insinuated himself amongst them by another way more subtle than the former, by speaking unto men, and making himself to be secretly adored by them. This is it which is so strictly forbidden in Leviticus, 
Levitic. 19 & 20.  Non declinetis ad magos, nec ab Heriolis aliquid sciscitemini, ne polluamini per eos. And he repeateth the same afterwards, Anima quae declinaverit ad magos & Hariolos, & fornicata fuerit cumeis, ponam faciem meam contra eam, & interficiam eam de medio populi sui. 
Exod. 22.  Also it is said in Exodus, Maleficos non patieris vivere, where the Hebrew word doth particularly apply itself unto witches. 
Deut. 18.  And in deuteronomy God speaketh thus unto his people. Quando ingressus fueris terram quam Dominus Deus tuus dabit tibi, cave ne imitarivelis abominationes illarum gentium, nec inveniatur in te qui lustret filium suum, aut filiam ducens per ignem, a●t qui ariolos sciscitatur & observat somnia atque auguria, net sit maleficus, nec incantator, neque qui Pythones consulat, nec divinos, & quaerat à mortuis veritatem. Omnia haec abominat●r Dominus, & propter istiusmodi scelera delebit eos in introitu suo: perfectus eris & a●sque macula cum Domino Deo tuo, gentes istae quarum possidetis terram, augurs & divinos audiunt tu autem a Domino Deo tuo aliter institutus es. To be brief, the Scripture doth often speak of these people, in so much as there is scarce a book in the whole Bible, where mention is not made of them. Besides the passages already cited, those that are desirous may see. Num. 23. jos. 13. 1. Reg. 15. and 28. 2. Paral. 33. Esay 47. and 44. Mich. 5. Na●um. 3. In the new testament there is Simon Magus, 
Act. 8.13.16.19  Elimas the soothsayer, Barieu, and a woman who had a familiar Spirit, and did foretell many things, by which means she brought in much gain unto her masters. There is also mention made of the Ephesians, 
Hieron. prolog. in epist. ad Ephes.  who were exceedingly addicted to all kinds of curious arts, and these were nothing else amongst the Ancients but the arts of Magic. but when they had their understandings rectified by Saint Paul's instructions, they burned all their books, that were valued at 50. thousand pieces of silver. When good King josias would reduce the religion of God into that first integrity, wherein it formerly stood, thereby to appease the wrath of God against the people of the jews, he called a general Council in the temple at Jerusalem, 
4. Reg. 2.3.  where amongst other things sit to be redressed, it was decreed, that all sorcerers and witches should be put to death: which the good King accordingly practised. Pythones (saith the text) & ariolos, & figuras idolorum, & immunditias, & abominationes, quae fuerunt in terra judae & Jerusalem, abstulit josias, ut statueret verba legis. After his reign all good Princes did the like, the law of God having expressly forbidden the use of the same. As also in the Codices there are many laws religiously ordained by Christian Emperors, as Constantius and others, against witchcraft and Mathematicians. And how could they be wanting in this duty, since the Heathens themselves have made the practice of them punishable. 
Cornelius Tacit.  Cornelius Tacitus doth relate, that there was a law made in Room, by whi●h all Mathematicians and Magicians were banished from all Italy, as excommunicated persons, and not worthy to live amongst honest men. Which law was put in execution in the time of Christ jesus, not without a mysterious and Divine meaning: for as our Saviour by his coming into the world, did drive away and cast out the Devils, so his pleasure was, that their special attendants and worshippers, should by earthly Princes be banished out of their Dominions: which action did belong unto the external seat of justice. 
Apuleius in utraque Apolog.  Appollonius Thianeus a great Magician was cited to appear before the Emperor Domitian, because he was a sorcerer; as was Apuleius also before the governor of Africa in the reign of Antonius Pius; and was feign to purge himself by two Apologies which he made to clear this accusation, or else he had been put to death. So that we must not imitate those of Geneva, (which is the wellspring of all Atheism and diabolical adorations) where none is accused or condemned to die, unless he be convicted to have cast abroad some charm hurtful unto man or beast, although they know him to belong unto the devils Synagogue. It is certain, that the greatest exorbitancy in this sin is, that they who practise the same, do apostate from the true religion of God, and adore the Devil: which is clearly proved in the Scriptures, for they do not much aggravate this obliquity with any other great enforcement, then that they commit idolatry, which is a sin directly against the Majesty of God, and not against our neighbour. Thus in Exodus 22. a little after these words, 
Exod. 22.  Thou shalt not suffer a witch to live, it is added, whosoever shall sacrifice unto other Gods, but the true God, he shall be put to death. 
Leuitic. 18.  In the 18. of Leviticus it is said, you shall not go to Magicians, neither shall you ask questions of sorcerers, lest you be defiled by them; and the conclusion thereupon inferred is: I am thy Lord thy God. Whereupon it doth follow, that therefore this sin is so enormous, because it is directly against the Majesty of God: the same may be noted in the following Chapter also, 
Leuitic. 20.  which is the 20. The soul (saith God) that shall go unto Magicians and sorcerers, and shall commit fornication with them, I will set my face against them, and will cut them off from among my people. It followeth, sanctify yourselves therefore and be holy, for I am the Lord your God. In the 18. Chapter of deuteronomy it is also said: Let there not be found among you that useth witchcraft, or that asketh counsel of charmers and soothsayers, for this was the sin of the Gentiles, whom for these abominations I cast out from their land, and placed you in their steed. As for thee thou hast been otherwise taught by the Lord thy God. And then he addeth, God will raise up a Prophet unto you, who shall speak familiarly with you, not as I spoke in the mountain in fire: but he shall be like unto one of you, and unto him shall you hearken. And whosoever will not hearken unto him, I will take vengeance upon him. It is well worth the observation, that both by the letter of the text, a● also by the exposition which Saint Stephen in the Acts of the Apostles maketh of the same, by this Prophet is meant Christ jesus. 
Act. 7.  All which doth sufficiently declare that this impiety is against the Majesty of God and particularly against the person of Christ jesus our Saviour and Redeemer. For when from worshipping of an invisible substance, these kind of people do adore the Devil, when he presenteth himself before them in a visible form, it is manifest that in this he would rob the Son of God of his glory, who made himself visible, that he might be visibly adored. When Samuel would aggravate the sin of rebellion and contempt, which Saul committed against the Divine Majesty, he telleth him, that this sin is like unto the sin of Sorcerers and Magicians, he could not compare this disobedience and rebellion to a greater sin, then that of Witches and Magicians. And the event declared how odious it was: for when Saul had thus set at nought the commandment of God, he was left unto himself, and could never after that receive any answer either by Priests or by dreams, 
1. Reg. 28.  and nocturnal revelations, or by Prophets. Yet for all this was he still King of Israel, but when he once did seek unto a witch, he fell into the gulf of all impiety, and was the next day slain with his children, so that none of that stock did ever after reign or bear sway in Israel. And which Kings and Princes should regardfully observe, it is said in the 4. of Kings 23. that good King josias having laboured all he could to reduce true religion to that first state and integrity wherein it stood, 
4 Reg. 23.  yet was not God fully appeased with this people, but did afterwards deliver them up into the hands of the barbarous Babylonians, to be oppressed and in slavery unto them: which happened by reason of his grandfather Manasses, who did always entertain Magicians and Witches in the kingdom of Israel, and himself also was of that trade. Non est aversus (saith the text) Dominus ab ira furoris sui magni, quo iratus est furor eius contra judam propter irritationes, quibus provocaverat eum Manasses. The abominations of Manasses are described in the 4. book of Kings the 21. Chapter, 
4. Reg. 21.  amongst which there is mention made of his soothsaying, and divinations, and how he had for that purpose a great number of Magicians and Sorcerers about him, labouring to augment and add reputation unto that trade: by which abominations, and by other his daily provocations of God, he plucked down the Viols of his wrath upon him. It is very observable, that God for this very fault did sharply chastise the Kings of the earth, who were utterly unacquainted with his law: 
Esay 4.7.  as appeareth in Esay, where God threateneth to destroy the great City of Babylon, and the whole Empire thereof, because (saith he) of the great multitude of Witches, that reign within thee, and of that flintiness of heart which hardeneth thy Enchanters and Sorcerers. 
Ezechi. 28.  And in Ezechiel the King of Babylon is represented unto us standing in the middle betwixt two ways, and by the Art of Magic disposing and placing of arrows, to know what would befall unto him: but God threateneth to punish him grievously for the same. And here may we fitly speak unto Christian Princes, and say with the Kingly Prophet David, Nunc reges intelligite, 
Psal. 2.  erudimini qui iudicatis terram, ne quando irascatur Dominus & pereatis de via insta. For there is no sin in the world, that doth more transplant the Crowns and Kingdoms of the Princes of the Earth, especially of christian Princes, then to tolerate by any indulgence or connivency whatsoever, an impiety so derogatory from God, and Christ his Son, and to let it spread in the midst of the Church. Hence David concludeth according to the Hebrew phrase, K●sse the Son lest he be angry, and ye perish in the way, 
Psalm. 2. Osculamini filium Ado●ate pure! Opposite against that damned custo●e of Sorcer●●●, who k●sse the Devil in the likeness of a Goat, as shall afterwards be specified. 1 Corinth. 6.  ●hen his wrath shall suddenly burn. To kiss and to worship the Son, is to adore Christ jesus with all purity and sincereness of heart, who will have no fellowship or alliance with Beliall as S. Paul teacheth. We are not to imitate those of Geneva before mentioned, but we are to execute the rigour and extremity of justice upon those that are guilty of this crime, because it is against the divine Majesty, and directly contrary to the first commandment of the law, although it be true withal, that this art cannot be practised without the endamagement of our neighbours, as shall hereafter appear by their depositions. But the honour of God must take up the first consideration, and we are not to invert and misplace things, or as the common saying is, put the cart before the horse. Yet it is not to be marveled that the practice of Geneva runneth thus; for besides their rage in depressing as much as in them lies the honour of God and his Saints (which was foretold in the Revelation, that they should blaspheme God, 
Apoc. 13.  his tabernacle, the humanity of Christ jesus, and them that dwelled in heaven, they have the property that all Heretics naturally have, to love Magicians and Sorcerers; as appeareth by the fi●st Heretic Simon Magus, mentioned in the Acts of the Apostles, and by the rest that followed after him, as Irenaeus and others do declare it. 
Iren. lib. 1.   
The Turks (as I conceive) do not much esteem these Arts, but the Saracens did permit that men should teach this impiety publicly, about a thousand years after Christ. 
Apoc. 13. The Dragon is bound in the Apocalypse chap 20. that is to say Lucifer.  And if Antichrist be to proceed from the ●urkes, whereof there is great likelihood, then is their Monarchy pointed out unto us by Babylon and the savage beast, that was to receive great power & strength from the great Dragon, by virtue whereof he might work wonders, even to make fire to descend from heaven: all which he should do through the power of the Devil, shadowed out under the nature of the Dragon. Touching the means, which such kind of people use in their witchcrafts, there can be no certain number set of them, for they are infinite, and the Devil is so crafty and malicious withal, that (as it is said of a naughty fellow) Habet mill technas, mill nocendi arts. He inventeth every day new devices, the more to please him, whom he most desireth to hold fast in his gripe: and seeing that some are delighted with one thing, and some with another, he fitteth all according to their several humours. And put case that these several manners of Charms be not hurtful unto the body, yet do they defile and stain the soul of the Sorcerer, because they are ever tied unto superstition, which is a kind of Idolatry. Nevertheless, the Devil striveth as much as he can, to practise those charms which are hurtful unto men, as bloodshed and murder: but when he meeteth with any (as sometimes he doth) whose consciences are scrupulous to commit murder, or otherwise to hurt men's persons, he than is contented to apply himself unto them, that at the least he may gain unto him their beguiled souls. And it is probable (since there are so many diversities of them mentioned in the Hebrew Bible) that as the Devils in the Scriptures take their denominations from the effects that are observed in them, so have the Sorcerers their diversities of names from the diversities of effects and charms, which they ordinarily practise. Thus the Magicians of Pharaoh, to make their charms more powerful, besides the rods which they had in their hands, to show themselves equal unto Moses, they also used (whether secretly or openly it is not expressed) certain plates of red-hot iron, newly forged; and their charms in the 7. chapter of Exodus are called by the word Lahatim, 
Ezod. 7.  which signifieth, burning plates: and so is the flaming sword called which the Cherubin brandished in his hand in the fourth chapter of Genesis; 
Genes. 4. Rabbi David Quimhi.  which is the particular observation of Rabbi David Quimhi. And from hence we may gather an excellent moral, since as S. Paul teacheth us, the Magicians in this history did represent Heretics, 
2. Timoth. 3.  as Moses did shadow forth the Catholic Doctors. Moses' did remain contented with the rod which he held in his hand, & the catholic Doctor doth shake the rod of God's word over those that do transgress against the same. The Heretic likewise holdeth the rod of God's word in his hand, but he cannot prevail with it, except he also unsheath that flaming sword, which betokeneth war, and the effusion of blood. And it may well be, that they mingled the blood of men, in the tempering and making of such swords: which is in these days practised, and hath been usual in former times amongst the Theraphins. 
Vide Heliam Levitam in Thes b. Dictione Theraphm. Leuit. 19 & 20.  But let us descend to other passages. In the 19 and 20. chapters of Leviticus these Magicians are called by this word Aob, which signifieth a pitcher, or a barrel. And it might be, there were a kind of Sorcerers which did use such vessels, as many do in these days, who cast certain names into a vessel or basin full of water, to divine and presage of something. In the 18. of Deuteronomy they are called Menahhesh, which importeth as much as, 
Deuteron. 18.  to use Serpents, and it is probable enough, that they used Serpents in their charms, as we have heretofore noted of the Romans, who did the like ro rid Rome of the plague. Aben Ezra doth think, that it was nothing but certain figures and characters of Serpents, which such people did use in their charms and enchantments. King Manasses, 
2. Paral. 33.  who was the greatest Sorcerer of the world, was accused to be Mecasheph, which word is derived from a verb that signifieth to paint, 
Rabbi David Qu●mhi in Naum Prophetam. saints Pagnin. in Thesauro.  or by imbellishing the face with colours to attract and deceive men, which is the property of wanton women, as Rabbi David Quimhi saith in his Comment upon Nahum: and thereupon Aben Ezra, who together with Quimhi is quoted by Sanctes Pagninus, and by Munsterus, 
Munsterus in L●xico.  doth declare, that these are Sorcerers, who make a show that they transshape things, and by this means do grossly abuse those men, whom they do blind with their apparitions, and so make them believe they see that, which indeed they do not see: like unto those loose and light women, who set a gloss of whiteness upon their face, which is not indeed in their persons. There is another word in the 3. of Michah, 
Mich. 3.  that also expresseth these Magicians, and that is Quassam, which David Quimhi (as is to be supposed, by the passages already alleged) doth interpret to signify all manner of Charms and Enchantments. Although then there be divers sorts of Charms invented by the Devil, as it may be conceived that the superstitious use of these things took strength with time, and grew more familiar, when once the spirit of man was tickled with the delight of them, yet are we not to think, that these Diabolical Charms are endued with any natural efficacy, or that wicked spirits are more delighted with one thing then another, or alured by some special charm, to do whatsoever the Sorcerer would have them: but it is to be attributed, by the third and general reason, to the malice of the Devil, who in all things is God's ape, as Tertullian hath it. 
Tertul. lib. de Baptis.  For he cunningly observeth, that God maketh choice from his pure and absolute will of certain material substances, thereby to confirm and make effectual his promises unto men: as are the bread and wine in the Sacrament of the Eucharist, and water in Baptism; yet have these outward elements no native force in themselves, to declare that unto us, which God by his power worketh in us: and hereupon the Devil maketh a voluntary election of such things as he thinketh fittest, whereby as by signs he maketh good those promises which he offereth unto men, and taketh occasion to show the greatness of his forces. And this is the resolution that is given by S. Augustine, Daemons (inquit) alliciuntur herbis, non tanquam animalia cibis, sed tanquam spiritus signis. An ass indeed is moved at the sight of Oats, and the sheep is greedy to browse upon a tender twig which is set before him; but it is not so with Spirits, for they have no need of any corporal substance for their necessity, but use outward things, as signs and pledges, whereby they express their pleasure unto men, who otherwise could have no advertisement of the same. For it is the property both of reasonable and intellectual creatures, to declare their will by external signs; and therefore we are not to conceive that it was the sound of David's Harp that drove away the wicked spirit from Saul, or the gall of the fish that made Asmodeus to run away; for he standeth not in fear of any corporal thing, in respect that it is corporal, yea it cannot imprint any action into him, nor so much as touch him: yet when such material substances are the instruments by which God worketh, and when virtuous people are confirmed by faith, of God's power herein, then is it effectual against the Devil: and then must we do as we are commanded by S. Peter, cuiresistite forts in fide. It is certain that the Devil doth sometimes observe the course of the Moon in his workings, which is a corporal substance: and this is plain in the fourth, and seventeenth Chapter of S. Matthew, 
Matth. 4. & 17. Hieron. in Matth. & Chrysost.  where mention is made of one that was lunatickly possessed; but herein (saith S. Jerome) he did secretly labour to desame God's creature, and to make men believe, either that it was the devils creature, as the Manicheans conceited, of many creatures that were very useful unto man, or else that it was to be adored as a God, because of the great power it had over the bodies of men: whereunto we may adjoin the saying of S. Augustine, 
August. lib. 21. de civitat. S. Thom. 1. p. q. 115. art. 5.  that the devil, as one that is exceedingly cunning and wise (from whence also he hath his name) when he would apply natural causes one unto the other, for his more easy and ready way, doth observe the course of the Moon, which doth naturally give assistance and inclination to such effects, as have their origine from lunacy. This experience teacheth to be true in lunatic persons; and therefore the best practised Physicians do observe the same course, in the cures which they undertake of this kind. As for bodily substances, he hath no use of them, but as they serve for signs to bind Sorcerers unto his Service: as the outward elements in the Sacraments do serve for tokens of Gods good pleasure in the use and institution of them: so that such signs are merely voluntary, although they be the true images and representations of those, against whom they would practise their Witchcrafts; 
Zonar. tom. 3.  as we read in Zonaras that certain lewd persons had made the very image of Simon Prince of Bulgaria; and as soon as they had cut off the head of the said Image, the Prince was instantly found dead. Upon the like occasion did King, Lewes cause a certain woman called Claudia, to be burned alive, because she had made his resemblance in wax, and would have set it nearer and nearer unto the fire, 
Genebrard. lib. 4. Chron.  that so as this Image in wax did melt away, so should he by little and little languish and pine away, and at last die. And because this History doth occasion us to speak of women; let us see whether they are given to these arts as men are.   

CHAP. 7. Of Witches; and that women are more addicted to Witchcraft then men are.  
IF the Devil have power in a thing so execrable, to gain men unto his service; it is no wonder if he have also ensnared and enticed women into his nets, especially because he doth first labour to win them, whom he knoweth to be open unto persuasions, and more easy to be deceived, in regard of the natural impotency and simplicity of their sex. 
2. Corinth. 11.  And this doth S. Paul signify, when he saith, Take heed you be not deceived through the simplicity that proceedeth from Christ jesus. Thus did the Devil tempt Eve, albeit she was then in her original integrity; and he did the rather buckle up himself to give this onset, because he knew well how fit air organ she was to draw the man to yield his consent unto her liking. And this he practised from the beginning, and hath since still observed that this sex hath this property, to be exceedingly addicted unto something, be it good, or be it bad: so that if a woman addict herself to well doing, she is more servant in it then a man; and so chose, if she abandon herself to evil, she is more obstinate to persist in the same than a man is: which is well observed by S. Chrysostom, 
Chrysost. hom. 4. de fide Ann.  in these words: Contentiosum est (inquit) hoc animal & importunum ac victoriae amans, sive ad malum declinet, sive ad bon●m. So that we may speak of them as we speak of Angels in general, and say with the Divines, Cui adhaerent, immobiliter adhaerent. And hereof all Histories are full: it shall be sufficient amongst profane authors to allege one example set down in the Roman histories. Macrina a noble Lady of Rome did resolve not to speak or look upon any man living, until her husband Torquatus, who was sent abroad by the Romans to subdue divers Cities and Provinces, should return home unto her. It so fell out that eleven years after, there was a wild or savage man brought to Rome, who had but one eye in the middle of his brow, and was found in the deserts of Egypt: which, when she understood by her chambermaid, she was exceedingly moved with a violent desire to see this novelty; nevertheless she did command her longings so well, that she did not interrupt her first resolution. And when upon a day this savage man passed by her house, and herself was in the chamber, that looked out into the street by which he was to pass, although she heard the noise and cries in the streets, as the fashion of the common sort of people is when they see any strange spectacle, yet did she so strongly repress her passions, that she would not so much as come unto the window to see him, whereof she not long afterward died. It shall also be sufficient to select from ecclesiastical histories that example which Theodoret relateth of the Matrons of Rome, 
Theodor. lib. histor.  who when they saw that their husbands the Senators and others, dared not to intercede to the Emperor in favour of Liberius the Pope of Rome, whom he had causelessly banished, for that he would not consent to the bringing in of Heresy, they resolved among themselves to go unto the Court, where with their cries and importunity, they never left until the Emperor had called back their chief Pastor from banishment. The Scripture also is plentiful in these examples. judith and Hester will sufficiently exemplify the goodness of women that love God; and Joseph's mistress with jesabel will fully declare the violence of those that abandon themselves to evil. And as we see by experience even in these days, that sober and virtuous women, although in their nature they are most propense unto compassion, yet they are they that cast the first stones against Sorcerers, and cry louder than the rest to have them burnt: so chose, Sorceresses are more obstinate, and more addicted unto witchcrafts, and do with less remorse of conscience plunge themselves into the most execrable facts that may be, than men: so that it is certain that women are employed to strangle children, and to carry and present them to the Devil, and to make a kind of ointment of their grease; but Sorcerers and men Witches do seldom or never dip their fingers in these bloody actions. Hence is the reason grounded, why the first prohibition to practise witchcraft, whereof mention is made in the Law of God was addressed to women and not to men, 
saints Pagninus in Thesauro.  as saints Pagninus hath well observed, saying; that whereas in the two and twentieth chapter of Exodus, we have it in the plural number, Maleficos non patieris vivere, it is in the fountain of the Hebrew expressed by the word Mechashepha, 
1. Reg. 2●.  which signifieth a woman witch, and then the sense is thus: Thou shalt not suffer a Sorceress to live, because (saith he) it is a trade more ordinary and usual unto women then unto men. And this appeareth by the history of Saul, who when he had formerly put to death all manner of Magicians and Witches; yet at the last, seeing himself forsaken of God for his iniquities, he resolved to resort unto the Devil, and to that purpose he demanded his servants whether there were any woman witch left or no: Look me out (saith he) one that hath a Spirit that I may go unto her, and may by her procurement be advertised of what I desire to know. Where we are to observe that Saul did not ask whether there were a man that was a witch, but whether there were any woman witch: as if he should have said, that notwithstanding all that he had done against them, it could not be but that there remained yet alive some woman or other of this occupation: and in truth it is almost impossible to discover them so easily as men. The conclusion was, Saul was not deceived in his expectation, for his Courtiers, who do oftentimes make their repair unto such people (as the custom of them is) did readily name one unto him, unto whom when Saul came, she began to make her protestations that she was an honest woman, and would for no good attempt such a thing, which was prohibited both by God and the King: but being a little foothed up with fair promises, she quickly made the Devil to attend this service: and therefore the Hebrews are not contented to term them by appellations common unto them all, both men and women, which we have particularly collected in the former Chapter, but would mark them out by a peculiar attribute, which properly is to be understood of women, as may be seen in Helias the Levite in his Thisbe, 
Helias Leuit. in Thisbe.  who reporteth according to the traditions of the jews, that there are women whom they call the devils mothers, and term them by this word Lilith, which is derived from another Hebrew word signifying the night, because they use to go secretly and in the night. And this have the Latins imitated or borrowed from the Hebrews, calling them Striges or Lamiaes, which signieth monsters and stranges birds that use to go in the finight. And the said Helias further saith, that a great Lord having asked the question of the ancient fathers of the Synagogue, how it chanced that young children that are but eight days old were so often times found suddenly dead, they answered him, that they were Lilith who put them to death: which is the appellation of Sorceresses, for the Hebrew word is of the feminine gender, as appeareth more plainly by the participle and feminine adjective which is joined with the word Lilith, and also because he saith that they were Nashim, that is to say, women. And the jewish women are so fully persuaded of the truth thereof (for they are the most superstitious women of the world) that they use to make four circles with chalk, or with a coal on the outward parts of the chamber walls where they use to lie, and upon every side or quarter of the chamber they make a circle, writing in one of them the name of Adam, in the other the name of Eve, in the third the word Huts, which signifieth (without) and in the fourth the word Lilith: as if they should have said (as I conceive it) Adam and Eve are the first Parents and Progenitors of mankind, and therefore get you hence all witchcrafts whatsoever. Within the chamber they write the names of the Angels, whom they think to be protectors of their children: to wit, Senoy, Sansenoy, and Samangueloph, saying that Lilith did teach the jewish women to do this before she died: where it is to be supposed, that this was the name of some great Sorceress, heretofore much renowned amongst them, whom therefore they called Lilith, because she commonly went in the night: and it is probable she taught her daughters or some others all the superstitions and art she had, before her death; and afterward in process of time such kind of women were called Lilith. Howsoever it be, this discourse of Helias the Levite doth sufficiently declare the antiquity of Sorcerers, that go by night and strangle young children, and he doth there assure us, that these things are no fables. Which relation would receive strength and accession of authority, if we will allow that jesus the son of Sirac did make that discourse, which doth at large mention all these things, and is attributed unto him in the Hebrew book. We also find the word Lilith in the Scripture, and particularly in the four and thirtieth of Esay, 
Esay 34.  which Saint Jerome translateth and thinketh to be a Sorceress. 
Thren. 4.  Ibi cubavit Lamia: whereby is meant such women as use to go in the night. Again in the Lamentations of jeremy he interpreteth this word Lilith to be a Sorceress, saying, 
Duris lib. 2. de rebus Lybicis.  Sed & Lamiaes. Lamia (saith Duris) was a woman, who was jealous that her husband had begotten a child upon another woman, and thereupon in a great fury she gave secret order to have the child strangled, and did the like by all those whom she could get into her hands: and from her are such kind of women by the Latins called Lamiaes, whose custom was (as jeremy hath it) to show and offer their breasts unto little children, thereby to still them, and to allure them to come unto them, that so they might strangle them with greater secrecy. Therefore when God threateneth Babylon or jerusalem, 
Esay 34.  that witches should frequent thither, and show their teats; it is but to show that such places should be left desolate, and utterly overthrown, because desolate places are altogether frequented by witches, who come there to make their assemblies, and are carried for the most part thither by the Devil, that in such remote corners they might the more freely exercise the mysteries of their abominations: like as thieves and murderers haunt such kind of solitude. Pliny lib. 25. hist. cap. 11. saith that women do far exceed men in this trade, and Quintilian in declamat. saith, Latr●cinium in v●ro facilius, veneficium in foemina. The other kind of Witches is not so execrable, because there is no express bargain with Satan, but only a tacit agreement. And against them S. Chrysostome homil. 13. in 1. ad Timotheum teacheth us to proceed in another fashion. 
Chrysost. hom. 13. in 1. ad Timoth.  Si quis (inquit) ligatur as inanes, aut aliud quippiam eiusmodisciens & prudens sequitur, praecepto atque imperio tantum arcendus est, sin vero ignarus in ea inciderit, docendus est. That is to say, We are to inform the ignorant, and to show unto them how foul the offence is, where men leave God to adhere unto superstitions.   

CHAP. VIII. An answer unto those that demand what danger there is in craving the assistance and aid of the Devil.  
IT is a general observation which is made of those that forget God, to fall (if they do not return unto him speedily) into blindness of understanding, and into an obdurateness of heart, like unto that of Devils and the souls of the damned. For as there is a sympathy and participation of good men with those that are in Paradise; so that it may be said, that living in this world, they have their conversation in heaven, so are there others, who differ very little from the damned, 
Theodore. in heretic. fabulis  insomuch (saith Theodoret) as a man may truly say, that there are Devils in hell better than they, because they exceed the Devils themselves in mischief and malice. The Devils do at the least believe and tremble, Damones credunt & contremiscunt: but these do neither believe nor fear the judgements to come. Whereupon the wiseman saith, that when a wicked man is come unto the depth and bottom of sin, he scoffeth and maketh a jest of all admonitions. And to digress no further, the truth hereof is seen by the experience of those, who have given their poor captive souls unto the Devil, and did think that these things were merely fabulous, which did any way remember them of eternal damnation. And what danger is there (say they) to command the Devil? did not Christ jesus himself the same? doth not God sometimes use them? and did not the Apostles also serve their turns with them, by commanding them, as they thought good? Unto these we may propose the question, which Saint Athanasius once did to Arrius, 
Athanas▪ in ●disputatione contra Arrium in Niceno concilio  Si quis Sathanam adoret, rectene an malé fecerit? Unto which Arrius replied, although his understanding was dark and blind, Impius & sine Deo est neque communem sensum habet, nec meretur hominis appellationem. So that by the very confession of a limb of the Devil, we have four marks of him that adoreth the Devil. First he is full of all impiety and wickedness: secondly, he is a true Atheist: thirdly, he is devoid of common sense: and lastly, he is not worthy the appellation of a man. In this Arrius spoke wondrously well, being forced unto this confession by the truth, which overcometh all things. For if our first parents fell into such labirynths, and are ever since styled heretics, blind, senseless, brute beasts, although their simplicity and ignorance was much abused, because they never heard talk of the cunning and malice of Satan, how much more ought they to be called by such infamous appellations, who at first dash give themselves over unto Satan and all his works, 
Tertul. lib. 2. cont. Marcio.  although they are admonished by many passages of the holy Scripture, yea and warned by the mouth of Christ jesus, his Apostles, and all the Church to avoid and resist Satan, and to make continual intercession to God, that they yield not unto his temptations, because he is ever wakeful, and is fierce like a roaring and famished Lion in the wilderness. But we live in so wretched an age that although it were formerly said, happy is he that hath not drunk of the doctrine of Arrius, yet we are forced to wish the blinded men of our times a conscience of that uprightness and sensibleness, as the conscience of that accursed Arrius was. For let us see how deceitful and how full of lies their sophistry is. How untrue is it that a man is to imitate God, and his Son Christ jesus in all things? It is a good note which a certain ancient father hath: In divinis rebus quaedam sunt credenda, quaedam admiranda, quaedam verò imitanda: as for example. When we find that Christ jesus did of bread make his body by his own might and authority, it is a work to be apprehended by belief, not to be expressed by imitation: when he raised men from the dead, this miracle is proposed unto us, only that we might admire his divine power, so that if any one should labour to express so much, he is to be accounted an usurper upon the glory of God, which is the very scope whereunto the Devil doth by his collusions lead poor blindfolded souls. By this means he wrought our first parent's destruction, persuading them as himself had already practised, to make themselves as God, well knowing that this was the true cause of his expulsion out of Paradise, to make themselves as God, well knowing that this was the true cause of his expulsion out of Paradise, for he had said in his heart similis ero altissimo, and laid also this bait for the man and the woman eritis sicut dij. Thus doth he cirumvent those, who would assume unto themselves that authority, 
Coloss. 1.  which is peculiar unto God, not remembering that God is the author and creator of all things visible and invisible, as S. Paul well showeth, ex ipso, & per ipsum, & in ipso sunt omnia, sive quae in coelis sunt, sive quae in terris sunt, visibilia & invisibilia, & in ipso flectitur omne genu coelestium, terrestrium & infernorum. So that being the Creator of all things, he may use and dispose of them as seemeth good unto him: and this he may do by the right of creation which he hath over all creatures: by which right he is adored with a supreme and sovereign worship which is called, Latria, proper and peculiar to him alone, Adorate Deum (saith S. john) qui fecit coelum & terram, mare & omnia, quae in iis sunt: yet would our Luciferians (for so may those that imitate Lucifer be called) be parellell unto God and share with him in this worship, as if they had been his companions in the creation of visible and invisible substances, yea they would use and dispose them to their behoof and pleasure, without regard or consideration that God hath appropriated divers things unto himself, which he would not have communicable unto men; as is his glory, whereof he saith, Gloriam meam alteri non dabo. Of the same nature and condition is the knowledge of men's inward cogitations, the avengement upon our enemies, the sovereign power which he hath over all his creatures, in which number are wicked spirits, which are sustained, and have their consistence by his providence no less than the wicked men of this world have, who do here mutiny and arm themselves against him. Another fault that is committed in their sophistry, is their not apprehending that the rule or balance of all our actions ought to be directed by the word of God, from which we are not to decline neither to the right hand nor to the left, but the word of God doth strictly prohibit such traffic and familiarity with Satan: yea, it commandeth that whosoever he be, that hath recourse unto Magicians or witches, upon what occasion soever, although he speak not directly unto the Devil, yet is that person to be stoned to death without mercy. By which we are taught that this is direct Idolatry, since in our extremities we leave God to have redress and succour from his adversary, and to rely and have confidence in him, acknowledging that whatsoever good betideth unto us proceedeth from the Devil, which is nothing else then worshipping him, and making him practise that which in times past he said, Haec omnia tibi dabo, si cadens adoraveris me. And this did open the gap unto the ruin of Ochosias', Saul, and many others who might as well have pleaded for themselves, as the Atheist and Magicians of our times in this manner. What danger is there, if we serve our turn with them at our need, since God himself doth use them when he pleaseth. The third fault is, that they are so far from doing as Christ jesus ●id, that they do clean contrary unto that which he practised. For Christ jesus was so far from evocating and calling Devils unto him, that he fortified and armed himself against their temptations by prayers and admirable fasting: and when Satan appeared unto him unsent for, he thrust him back behind him with hard language, saying, Vade retro Sathana, scriptum est, Dominum Deum tuum adorabis, & illi soli seruies. And hereupon the Devil departed from him, for he cannot endure to stay where he findeth resistance; and therefore Saint james glancing at this example of Christ jesus, doth thus lesson us, Resistite Diabolo & fugiet à vobis: agreeable unto that of S. Peter, Cuiresistite forts in fide. here we may see what we are commanded to do after the example of Christ jesus: we are bid to pray, and to fast that he may not come unto us, and in case that he should present himself before us, we are to resist him by faith, and to push him from us with all eagerness, as S. Martin hath done before us, who as Severus Sulpitius reciteth of him, when he saw the Devil close by him he spoke, Quid hic astas cruenta bestia? And this charge was laid upon man from the beginning of the world, to breed the greater detestation of the Devil in him. God did make a covenant of enmity between men and the Devil, saying, Inimicitias ponam inter te & mulierem, inter semen tuum & semen illius: I will put mortal hatred (said God) between the Serpent and the seed of the woman: for this great guider and overseer of nature did well foreknow, that what fair pretext soever the Devil might pretend, he hunted after nothing more than after man's destruction, as we have already compared him unto the Crocodiles of Egypt, who do counterfeit the voice of a man that they may devour him. So that a man had need to learn wisdom of the dogs of Egypt, who knowing their guile and bloody ravenousness, do not tarry long to drink of this river, 
Erasm. in Chiliad.  but if they are pressed thereunto by thirst, they give a lap and away, keeping on their course without long tarrying. Thus ought a man to avoid all the temptations of Satan, and if at some times he have wicked thoughts suggested unto him, he must by no means give way unto them, but continue on his course, and disburden his mind of such cogitations, otherwise if he should give the least passage unto them, he will be in danger to be devoured: for the Devil never goeth any where but with a purpose to swallow up all that lie fair for his mouth. And therefore our Lord who knew well his bloody malice would by no means permit, that he should confess him to be the Son of God: 
Luc. 4.  for he made not this confession (as S. Athanasius well noterh) for any good purpose, but to lay some defamatory suspicion upon Christ jesus, 
Athan. orat. 1. cont. Arrian.  and to abuse the world by this means. The fourth fault is, that men do not mark what power Christ jesus gave unto his Apostles and their successors over Devils: at first, this power was given by God to bruise the Serpent's head: and to tread him under foot, as he had foretold, that the seed of the woman should crush his venomous head: and the same doth Christ jesus say unto his Apostles, Dedi vobis potestatem calcandi supra Serpents: which is also witnessed by S. Paul, Deus autem conterat Sathanam sub pedibus vestris. In the second place, this power was given unto the Church thorough the merits of the precious death of Christ jesus, with a charge to chase and drive him away. Thirdly, this power was to be exercised in calling upon the name of Christ jesus, which two last points are comprehended in these words: In nomine meo Daemonia eijcient. But Sorcerers and Magicians do not use to resist the Devil and bruise his head, but they flatter him and call him unto them by a certain bargain or agreement, which directly importeth a subjection and dependency: and to be brief, they do first worship him before he will come unto them. Again, in steed of repelling him, they come unto him for advise, aid, or favour, whereas Christ jesus would not so much as suffer him to speak: 
Origen. in Numer.  and this is not (as Origen observeth) to force the Devil, by invocation upon the name of God, it rather argueth a familiarity and intercourse which they have together. So that if we do seriously consider all circumstances, they do cross and go a contrary course unto Christ jesus and the Apostles. It cannot be gainsaid, but that sometimes they will make a semblance as if they wept, although in truth it be nothing so. 
August. lib. 10. de civit. cap. 11.  S. Augustine reciteth the history of a certain Magician, who boasted much what a command he had over Devils, saying, that when they were lazy to do that he commanded them, he threatened to pull the heavens with such violence that they should fall upon the earth, and thereupon the Devils would readily execute what he had enjoined them, for fear lest they should be bruised between heaven and earth, as corn is bruised between two millstones. But who seeth not that this is the craft and counterfeit weeping of Crocodiles, that is to say Diabolical fictions framed for deceit and cozenage? For first, it is not the power of Angels to make the heaven descend and touch the earth, because unto them (as S. Paul saith) God hath not subjecteth the round frame of the world: Non enim (saith he) Angelis suis subiecit Deus orbem. Nay it is so far from being so, that it is not in the natural power of all wicked spirits that are, to wheel about the orb of the Moon, which is the least of all the rest: for as God hath appropriated the natural operations of man's body unto a reasonable soul, so that it is not in the power of an Angel to make this body to live the life of plants, the life of beasts, or the life of man, although he can enter at his pleasure into the same, as we see by experience in those that are possessed: even so God hath limited the passive power of the motions of the heavens, unto certain Angels whom he hath destinated thereunto, so that it is a ridiculous thing to conceive, that Spirits may be bruised or crushed in pieces. But they do herein take the advantage of men's simplicity and their own craft, by infusing these fables into them, wherein they resemble naughty servants that wait for an occasion to cut their master's throats. The fifth error that blindeth those Sorcerers is, because they have a conceit that the Devil is very ready to do them service: but how is it possible that the Devil should invassall himself unto man, that is but a worm of the earth? since that thorough the excessiivenes of his pride which brooketh no equals, he scorneth to be the servant of God, whom he knoweth to be his Creator. How can he debase himself to be man's Lackey, when he did rather choose to relinquish his portion in Paradise, and to burn everlastingly in hell fire, than he would acknowledge Christ jesus for his better. For when it was laid before him that he should become man, the Devil said in his heart, no; before I will acknowledge a man and a worm of the earth, I will first be damned: as that devout and ancient father S. Bernard hath well expressed it. He doth indeed make show of service unto man, but to this end, that he may be his master: for if he be delighted corporally to possess a man, when he hath gotten the mastery of his body, how much more is he pleased when by his subtleties, and by taking from him the knowledge of God, he getteth possession of his soul? For when he possesseth the body, this affliction is many times the instrument of salvation, as S. Paul saith, Traedidi huiu smodi Sathanae, 
1. Cor. 5.  ut spiritus eius saluus fiat. But when he possesseth the soul, and withdraweth it from the grace of God, he is then the instrument of damnation. And therefore the Scripture doth ever figure out Satan unto us by things that are both dangerous and dreadful unto men, as by a Serpent, by a Dragon, and by a roaring Lion, for fear lest we should say as Atheists do, that the Devil is not so black as men do paint him: whereas chose, he is so terrible and so dangerous that all the comparisons of Centaurs, dogs with three heads, and the like monsters described unto us by Poets, fall far short of his ugliness. If then any one should be familiar with such furious beasts, might he not well be accounted mad and deprived of common sense? Yet Witches and Magicians do ordinarily expose themselves to these things And this horridness of Devils was declared unto job, who had partly experimented the rage and bloody malice of Satan: but he tried not all his forces, because God suffered him not to do, all that he was willing to inflict upon job. God then described Satan unto him by the similitude of the most great and horrible monster of the world called Behemoth. 
Hieron. adversus vigilant. job. 40.41.  This beast saith God, is the most fearful and cruel monster of the world: his body is armed as it were with iron, his flesh is harder than stone, so that he cannot be crushed or hurt by the violent strokes of hammers, neither can the sharpest lances enter into him, nor pierce him more than so many straws: if men should go about to strike him down with tumbling upon him great stones from a rock, it would be but lost labour, and he would be no more endangered thereby then if they threw balls of flax against him. God further speaketh unto job of this monster: dost thou think to put a hook into his nostrils as men take fishes, or when he is before thee dost thou conceive that he is afraid of thee? Nunquid multiplicabit tibi preces, aut loquetur tibi mollia. Will he behave himself like a dog that flattereth his master, and lieth at his feet for fear of being beaten; or if he come to some agreement with thee, dost thou imagine that he doth it to any other end then to devour thee? Nunquid feriet tecum pactum, & accipies eum quasi servum sempiternum? Wilt thou play with him as a bird, and tie a thread about his leg to keep him in, or to let him fly at thy pleasure? Nunquid illudes ei quasi avi? Last of all God saith, Memento belli, nec ultra addas loqui: remember that he is a murderer from the beginning, that he is thy arch-enemy, and doth continually wage war against thee. Do not hurt thyself by these foolish speeches, and by saying that thou usest him as thy servant, it is impossible: for he is to be mastered only by faith, and not by covenant or agreement. He is a liar, and when he spieth his advantage will deceive thee, and when against his promise he shall break thy neck, before what judge wilt thou bring in thy action, to have reparation of the wrong he doth thee. Another thing that offereth itself unto consideration is, that being a liar, and being not ashamed to lie manifestly to Christ jesus, in promising him that which he was not able to perform, 
Matth. 4.  saying, Haec omnia tibi dabo: Men ought not to deceive themselves, and say, that he would be ashamed to promise unto a man that which is not in his power to compass, as not to be slain in battle, or to warrant and preserve him from all dangers; 
Gregor. Nazian. orat. in Cyprian.  whereof we have an example in Gregory Nazianzen, who reporteth of S. Cyprian that he became a Magician before he was a Christian, that he might enjoy a young woman whom he loved: and although the Devil had promised him to satisfy his desire, yet he was at last constrained by God's commandment to confess unto him, that he had promised him a thing which was not in his power to perform, 
Athanas oration. 1. adversus Arrian.  which was the ●ause of his conversion to the Christian religion. S. Athanasius who was familiarly acquainted with Antonius Monachus, a second job in the time of the Gospel, doth eloquently describe the sleights and subtleties of Satan. He dissembleth and hideth (saith he) that which he is indeed, appearing in a goodly shape, and gracing himself with some name of humour, which he shall perceive to be most pleasing unto our honour. Wherein he resembleth Pirates, who when they espy any pretty children on the shore, they draw near unto them, and flatter them, speaking as fair unto them as their fathers and mothers possibly could; they show them apples, and cast unto them other toys, which they conceive may please and stay these children: but when they have enticed them a-shipboard, they presently hoist sail, and carry them far enough from father or mother, selling them and making them slaves in a strange country as long as they live. I would have all those, who have suffered themselves to be thus abused by Satan, to remember well this discourse of so famous a man; and with the prodigal child to return unto the house of their father, and by some trick or other to make an escape from that bloody and mercliesse tyrant, that setteth before them nothing but husks to eat: that is, he promiseth vain, frivolous, and unnecessary things, full of deceitfulness and cozenage. But in case they will not return, then must that be put in execution, which is set down in the law of God, in the 20. chapter of Exodus, that is, to put them to an extraordinary death, which may strike a terror into others, and serve as an example for all kind of people. This was religiously practised in avignon in the year of grace 1582. by the diligence of father Florus Provin, at that time Inquisitor of the faith in those parts, unto whom I was an associate in the said Inquisition, where there were 18. men and women executed, who were convicted and very deservedly condemned, after they had by their own depositions and mutual accusations one of another, given sufficient proof of their guiltiness, as shall appear by the sentence pronounced against them; the extract whereof ensueth next after this following chapter, to the end that every one may see how far these kind of men are separated from the knowledge of God, and how justly they deserve to be burned. For conclusion and resolution of this discourse, let us only mark that which Tertullian teacheth us, to wit, that neither Christ jesus, nor his Apostles, nor any well deserving sons of the Church, did ever call unto them wicked Spirits, but rather did repel and drive them from them by the efficacy and power of God's word. It clearly appeareth in the Gospel that this was the practice of Christ jesus: Erat jesus eijciens Daemonium; si in digito Dei eijcio Daemonia: so that whatsoever Christ jesus did in this behalf, he did it to this end to cast them out, and to make them odious and abominable before men. And as it appeareth in the ttenh of Matthew, the power that he gave unto his Apostles was only to cast out Devils: for it is there said, that having chosen them for his Apostles, he sent them forth with authority over unclean Spirits, but limited and restrained unto this, to repel and cast them out. Dedit eis potestatem (saith the text) Spirituum immundorum, ut eijcerunt eos. And again after his resurrection he sent them abroad unto all places of the world, and gave them power over Devils, but with the abovenamed restriction, to cast them out, saying, In nomine meo Daemonia eijcient. Read the Acts of the Apostles, and you shall find that they did nothing else but cast out wicked Spirits, neither did any man of worth in the Church of God ever exceed these limits, and those who have trespassed in passing further, do show that they are aliens from the Church of Christ jesus, and are disciples in the school of Satan. And this is it which Tertullian did well note, Nos non invitatoria operatione, sed e●●ugnatoria dominatione tractamus. And in another place, he witnesseth, that none but Christians could cast out Devils, insinuating thereby, that paynim and Magicians had traffic and intercourse with wicked Spirits, but that Christians never had to do with them, but according to the power which was bequeathed unto them by Christ jesus, to drive and cast them out. And for further illustration hereof, see the passages that are cited in the beginning of the Preface of this book.   

CHAP. IX. Whether the Articles contained in the depositions of Sorcerers ought to be taken as idly and dreamingly spoken, or whether they ought to be received for truth.  
THis question is as difficult as it is necessary, it is difficult because I never, lighted upon any author ancient or modern, that hath debated or determined the same: it is necessary, because in this one point the very knot of the difficulty lieth, which we are now about to untie, that is to say, whether that which Sorcerers do depose do happen unto them by dreams and diabolical illusions, or whether they really practise the same. 
Hieron lib. de scrip. Eccles.  justin Martyr (as Saint Jerome reporteth) made a Treatise in his time touching the nature and property of wicked Spirits: the which but that time hath been so injurious unto us, as to snatch and as it were ravish it out of our hands, would have ministered unto us (as we may easily conjecture by his other writings that do yet remain unto posterity) very ample and clear resolutions of this doubt, and would teach us, that what is commonly spoken of Witches, is not fabulously given out, but assuredly verified to be true. For in his first Apology which he made for the Christians, he is bold confidently and resolvedly to affirm, that wicked Spirits have had carnal knowledge sometimes with women and sometimes with men. And in his second Apology he saith, that Devils will seldom do what a man would have them, except it be with certain conditions, as in Necromancy he will have a boy to be brought unto him, that is young and tender of age. And in the 52. question which he proposeth unto Christians, he wisheth all men to proceed warily and with all advised circumspection in this argument of wicked Spirits & of Sorcerers. In which he giveth us to understand that we are not to go on inconsiderately in searching after two things, which are very strange unto the simple people, and which we now will recite out of him: (for we ought to embrace the advise of so great a parsonage, 
2. Thes. 2.  seeing Saint Paul himself doth declare unto us, that the works of Satan shall be set out with all signs and wonders, so that they shall exceed all our natural forces) for resolution hereof we must here make a distinction, which many not observing have run and plunged themselves into many errors. The distinction is this: amongst all the effects that Satan doth practise in the behalf of those that owe their service unto him, there are two manners of working: the first doth happen unto them when they sleep; the second is practised also when they wake. Hereunto we might adjoin many sub-divisions, but it shall suffice hereafter to allege such as we shall adjudge necessary for this purpose. Now that this happeneth after these two several ways, the Scriptures in many passages doth confirm it: for numbering up the works which Satan practiseth for them, that have made an express covenant with him, they do seldom fail of the one side to allege the observation of dreams, and of the other side the abomination of charms; where we may observe, that divination from dreams is ever practised by sleeping, and charms when men are awake. The first place that confirmeth the truth hereof may be taken from the 19 of Leviticus, where it is said: 
Leuit. 19  Non augurabimini nec obseruabitis somnia. Another place is in the second book of the Chronicles the 33. Chapter, 
2. Paralip. 33.  where it is said of King Manasses: Obseruabat somnia, sectabatur Auguria, maleficis artibus inseruiebat, habebat autem secum Magos & incantatores, multaque mala operatus est. There is another passage in the 27. Chapter of jeremy, 
jerem. 27.  where God saith unto his people: Vos ergo nolite audire Prophet as veslroes, & divinos, & somniatores, & Augurs, & maleficos. The fourth place is in the tenth of Zacharie, where it is said: Divini viderunt mendacium, & somniatores locuti sunt frustra. And this was the very practice of Balaam whose custom was first heedfully to observe his dreams, 
Num. 22.  and when he was awake to make his charms, as you may see in the 22. Chapter of Numbers. I am not ignorant, that some may here cavil & say, that those dreams were of a different quality unto the dreams of the Sorcerers of our times: notwithstanding it doth sufficiently make for our purpose, if we declare by Scripture, that among the wicked and prohibited works, which Satan acteth in those that give themselves unto him, some are by way of dreams, and others are done waking, and are really true. And although the natures of dreams may be infinitely varied, (a thing incident to all dreams, whether they be divine, 
Tertul. lib. de Anima cap. de somnijs.  natural, or diabolical, which is the full and complete division of dreams, that Tertullian maketh in his book of the soul in the Chapter de somnijs) yet cannot these several qualities or diversities, make these dreams that they should not be the real works of Satan, as in like manner the diversity of them doth not hinder them, to be divine or natural. This distinction doth prompt unto us another, and that is, that those things which are dreams to some, are truths to others, and this is also common unto divine and natural dreams, 
judg. 7.  for there is no repugnancy that one man may really practise that, which another man dreameth of himself: as in the book of judges, we hear of a soldier who dreamt that Gedeon came to assault and force their camp, and at the same time, Gedeon did indeed come unto their camp, and did that which the other dreamt. I do purposely let pass divers other, whether they be divine, natural, or diabolical, which are recited by Tertullian in the place above alleged: let it suffice to relate one discourse out of Saint Augustine very pregnant for the purpose now in hand: 
August. lib. 18. de Civitat Dei cap. 18.  where he maketh mention of a certain man of his time, who was very desirous to understand the meaning of a passage in Plato, that was very obscure unto him, and to that purpose did oftentimes address himself unto a Philosopher, and repaired much unto his house to have his opinion concerning the same, but he could never understand the interpretation of it. At the last, as this man was up late in his study there came unto him, as he thought, this P●ilosopher and began to speak unto him of the said passage, and in conclusion did so clearly explain and unfold it, that he rested very fully satisfied. It chanced not long after, that this Philosopher came again unto him, whereupon he demanded him, why he would not give explication of the said passage at home in his own house, but had rather interpret it in the house of another man. To which the Philosopher replied, I did indeed dream that I had expounded this passage unto you, but the truth is I never did. From hence Saint Augustine inferreth, that the same thing which is a dream to one may be a truth to another: for whiles the Philosopher was dreaming that he was expounding the said passage, the other received waking the real words of that exposition. He also telleth of another, who having slept divers days together, so that he could be waked by no means that they could use unto him; he told his servants when he did awake, that he dreamt that he was changed into an horse, and that he hid provender in a certain field which he described unto them, and it was indeed found that such an accident had happened. Upon these two suppositions we affirm, that those things which are reported of Sorcerers might be both dreamt and done, and that which was a dream to one might be a truth to another. And for the first, we are to attribute unto dreams, whatsoever is written in the 26. distinction of the Decretals in cap. Episcopi, 
Distinct. 26. cap. episc.  which is so often alleged by those that hold all witchcrafts whatsoever to be nothing else but dreams, when as the particulars there recited are not only false and fabulous, but repugnant unto Scripture, and impossible to Satan, such as is the raising of Herodias to life: this opinion we ought to have of the like sentences and authorities. In the second place we are to rank all charms and wicked practices 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 means we shall easily reconcile as well the Scriptures, and the Fathers, as Histories also, which otherwise might seem to cross and contrary one the other. As for example, john Baptista the Neapolitan in his 2. book and 26. Chapter, reporteth that himself being curious to know the truth of that which witches do depose, he so ordered the matter that he beheld with his own eyes that which they did, and indeed having gotten the consent of an old witch, he saw all their manner of proceeding thorough the chink of a door, and beheld an old woman standing naked, and anointing herself with a certain ointment, which when she had done she fell into such a sound sleep, that she could not be awaked by the most violent stripes that could be laid upon her. At the last being awaked, she affirmed that she had passed over the seas, and had seen divers strange sights which she recited in his presence, and in the presence of divers others who together with him came to see the same. And when they showed unto her the marks of the stripes which she had received when she was a sleep, she would believe nothing of these things. Apuleius reporteth of himself, that being curious to see the fashions of witches, he was brought by a chambermaid to a secret place, where he might behold them, and looking in like manner thorough the chink of the chamber door, he saw a naked witch besmearing of herself with an ointment which she had, and while she was rubbing and anointing herself, she was transformed by little and little (as seemed unto him) into an Owl, and at the last there appeared wings upon her, and soon after she flew abroad through the window: of which strange metamorphosis himself, as he said, was the spectator. These two Histories reported by two men curious beyond ordinary to understand the truth of these secrets, do well show that both the one and the other might be true enough: for we ought not to give more credit to john Baptista the Neapolitan then to Apuleius the African, since Saint Augustine himself dared not to affirm, that those strange things which Apuleius wrote were fables: 
Apul. de Asino aureo.  he rather showeth how these things may be done. We may therefore do well to yield both to the one and the other, and not from a particular fact to infer a general conclusion, as they do who attribute all these things unto dreams only, which is against the rule in Logic, à particulari ad universal consequentia nulla. There might also be mistakes and mists in the eyes, as Saint Augustine teacheth in the book and Chapter before cited: where relating the History of Iphigenia, 
August. de civitate lib. 18. cap. 18.  he saith, that she was not really sacrificed as all the assembly did imagine, but there was a stag conveyed in steed of her, which by the charms of the Devil did appear unto the lookers on to be Iphigenia. It may also fall out, that thorough the same impostures of the Devil, men may think they see the body of a man, when it is nothing so, and having their eyes dazzled and disaffected, they may mistake one thing for another. 
Clemens in recognitionib.  And hereof there are many relations in Saint Clement, which he reciteth in his books of Recognitions, where he also describeth sundry feats which he saw Simon Magus to practise. Yet on the contrary part, it is not always true that this happeneth thorough impostures and illusions, as the History of Hermotymus w●ll witnesseth, 
Tertul. lib. de anima cap. de Hermotymo.  who sundry times told his wife that in the time of his sleep he visited divers parts and quarters of the world, his soul for a time relinquishing his body, and afterwards returning home unto him, whereof he was verily persuaded. His enemies would make trial of the truth hereof by cutting his throat, but as Tertullian ieastingly saith, his soul came not back again in time, so that he never waked after. Now if this had been done by charms and delusions, he had been in no danger to have died, because they should not have meddled with his body, but with a seeming and supposititious body; but it being otherwise, it appeareth that it was his own body. So that there are three manners of proceeding; for either they sleep and dream, or they go thither really, or the Devil putteth himself in their place, and carrieth them some where else. Thus may these sundry ways be all true, and such an accident may happen either merely in a dream, or really and indeed; 
Caiet. in 2. m 2●. q. 95. art. 2.  or else the body which appeareth to lie asleep may prove a phantasm, although it may so fall out, that sometimes it is the true body of him, whose we think it to be. The difficulty than lieth in the distinguishing and discerning when such a thing really is acted, or when there is but an apparancy of the same by dreams and impostures. 
August. lib. 18. de civit. Dei. cap. 18.  S. Augustine in that notable chapter above cited, doth if we mark him well, give us the resolution hereof: for he telleth us, that in these cases there are three remarkable rules, that present themselves unto our observations. The first is, that you must judge 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 answer is, that there was not, but that there was another substance by a diabolical art foisted into her place: for experience (saith he) did afterwards declare that Iphigenia was found in another country far remote from thence, whether she had been carried alive by the Devils, and lived a long time after this accident. By the like experience he concludeth, that the companions of Diomedes were not turned into birds as was conceived, because, the said birds did build their nests, and multiplied their kind as other birds usually do. Now this propagation of their kind is a reality which giveth sufficient proof to conclude, that these men were carried into other places by Devils, and these birds were cunningly and suddenly conveyed into their rooms: neither could these birds be merely appearances, but they were truly as they seemed, and the experience of the reality of their nature doth blow away all suspicions of illusion. Besides, the devils impostures (as S. Thomas hath learnedly observed) can have no long time of subsistence, because they are not real natures, 
D. Thom.  but only common accidents (as the Logicians term them) whose property is to be easily changed by any natural alteration. This rule giveth us to understand, that what Moses did in Egypt and in the wilderness was not done by illusion; 
Exod. 7.  for the fishes did die indeed in the river that was changed into blood, and the Caterpillars and other vermin that spoiled the corn, the barley, the vines, and trees of Egypt were truly that which they seemed to be. It also declareth that what the Devil wrought against job was not seemingly done, 
job. 2.  but really acted with a great deal of malice; witness the death of his children and servants, and the downfall of the house upon them. This rule we are to practise in the charms of Witches, and to see if there be any reality in that which they give out they have done: which falling out so frequently true, we are no longer to question the verity of the same. There is a reality in their murdering of Infants; for it is confirmed by the report of their parents, that the children which they said they had strangled, were found strangled indeed, as they had themselves deposed. In like manner the dis interring of their bodies was a truth, because their bones were not found lying in their graves. There is a reality in the mark which they bear in their bodies, the which of all other parts is leprous, and devoid of sense, and which can be found upon none but upon such as are said to be Witches. There is also a reality in the piece of their garment, which in sign of homage they present unto the Devil, and we have seen with our eyes, that such a like piece was wanting in their garment, as they themselves had reported. There is a manifest reality in the charms which they cast upon man and beast, making them dull and almost dead, and by their words reviving and setting them in as good plight as they were before; not (saith Lactantius) that they can heal diseases, 
Lactan. li. 2. divinar. inst. cap. 16. Luc. 11. Luc. 13.  for this is not in the compass of the devils power, although it be in their natural power to infuse an infirmity into any part of a living body, as appear in the history of the Demoniaek that was both dumb and deaf, and of the woman that was crooked, so that she could not lift up her eyes to heaven; and therefore by taking away this impediment they do not really cure a disease, but withdraw the stop that hindered those operations of nature, God sometimes permitting him by his just, though hidden judgement to do this, although further than this he cannot pass, 
August. lib. 2. cont. adversa legis cap 12. & lib. 22. cont. Faust. cap. 72. & lib. de S. Virg. cap. 40. & 42.  as S. Augustine often inserreth. So that it is apparent by the first rule, that the confessions made by Sorcerers are not always dreams, but do oftentimes contain facts that have been really practised.  
The second rule drawn both from S. Augustine, and from S. Thomas is, to observe whether all that is spoken in this argument, doth lie in the natural power of the Devil. 
August. lib. 1. de civit. cap. 18.  This S. Augustine obscurely noteth when in the history of Diomedes he saith, that this transmutation was by a secret substraction and conveying away of their bodies, because it doth transcend the natural power of Devils to change one body into another according to their substance; and therefore it must needs be that this collusion was by transporting and placing one body into the room of another. S. Augustine would not yield unto the first, because as he had already declared, it was above the natural power of the Devil: but he granteth the second, in regard that it is within the compass of his force and working: Neque enim (saith he) daemonibus judicio dei permissis huiusmodi praestigia difficilia esse possunt. And as he expresseth it else where, the Devil can do this when he will, & how he will, if so be that God doth expressly command him, or doth leave him to his own nature: Quando volunt, & quomodo volunt Deo vel iubente vel sinente. S. Thomas betaketh himself to this rule when he saith, 
D. Thom. 1. p. q. 114. art. 4. ad 2.  that if the Devil should busy himself in the resurrection of the dead. or in any other supernatural workings, we must be strong that all these things are mere illusions: for although God by his universal providence doth employ wicked Spirits upon many occasions, yet doth he never use them in working of miracles, which he reserveth unto himself, and to his, because Devils have no capacity to receive such supernatural endowments. This rule did distinguish the magical works of Simon Magus from those of S. Peter and the other Apostles, 
Clemens in recognit. lib. 3. Irenaeus lib. 2. cap. 57  as S. Clement, and S. Ireneu● do witness: and this rule shall make the works of Antichrist to be discerned from those of the Christians. And this rule gave Saint Augustine occasion to say, that not only the admirable works of the Devil comprehended in the old and new Testament were to be believed, but also many other things were to be credited, which profane histories, and Poets themselves do mention of them, and which were in former ages accounted fables: although S. Augustine out of the great subtlety of his spirit, and his deep knowledge in holy Writ, would not venture to say that they were fables; he rather showeth that this might be true either really or in outward appearance. For as Tertullian said: 
Tertul. lib. de anima.  Daemons, soli novere Christiani. From whence could the Christians better know this then from the Scriptures? Whereupon it followeth, that none can truly and judicially determine this point, unless he be conversant in the holy Scriptures, and in the ancient Fathers, from whence the true resolution hereof may be drawn. 
S. Thom. p. q. 114. ar. 4.  To conclude this point touching the extent of the devils natural power, and how far it teacheth, it is not my intendment to enlarge my discourse thereof to the full; I will only say with Saint Thomas who had the soul of S. Augustine, 
Sixtus Senensis Biblioth. Sacrae lib. 3. in Thoma.  as a man may say, doubled upon him, that it is in the devils natural power to do as much as the utmost strength of nature can reach unto: for he is able to use those means which nature accustometh to serve herself withal, 
Vid. justin. q. 2●. ad Orthodox.  and applieth one thing unto another, just as nature doth: as when a man by applying a torch unto charcoal doth presently fire the same, which nature would also produce but at more leisure: and this appeareth in the causes of lightning, which are longer ere they produce their effect, whereas we shoot off our Artillery suddenly and without premeditation. And this we are taught by experience: for the Angels, who wheel about the heavens, by the application of their motions unto these inferior elements, do cause natural things to be produced, ever presupposing a matter and form whereupon to work, which were immediately created by God himself. Hence it is that they are called both in the Psalms and in the Gospel, 
Psal. 32. Luc. 12.  Virtutes Coelorum: for without them the heavens would have no more efficacy or power in the production of things, than the body hath to work without a soul; which S. Augustine well glanceth at in the third Book against Maximin the Arrian, 
August. lib. 3. cont. Maxim. cap. 17.  the seventeenth chapter: So that those things which Sorcerers depose are within the natural power of Satan; as may be seen in the whole frame of this Book, especially in the Annotations upon the ensuing Sentence. Therefore it is plain that the second rule doth positively conclude that all these workings are not merely dreams: and this is not repugnant to Scripture, Fathers, or Histories, much less unto reason; and for further verification of this second rule, observe that which is written in the book of Exodus, 
Exod.  where mention is made of Pharaohs Magicians, and also that which is set down in the first three Chapters of the book of job. 
job. 1. 2. 5.   
The third rule is grounded upon general causes and occurrences. S. Augustine dared not to call these things fables, but amasseth and heapeth together whatsoever had been formerly practised, or remained in use 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 unto them by very credible persons, others what they had seen and found by their own experience. See S. Augustine in the 16. 17. and 18. chapters of the eighteenth book of the City of God. 
August lib. 18. de civit. cap. 16. 17. 18. Hypocrates lib. 2. de morbis, & lib. de affection.  This generality gave occasion unto Hypocrates to speak divinely, of those universal and national diseases, saying that a general plague cannot proceed from ordinary causes in nature, but must be attributed to come from God, and from invisible causes. The same may be said in this theme of Witches, which is no less important. It is a wondrous thing, that the Witches of France and of our times, should depose no more nor no less, than those of Germany, 60. or 80. years ago. And And whereas it may be said that they have been traded in the books which have been written either in Latin or in the vulgar tongue, by learned men, that have set down their behaviours agreeable unto the truth of their own depositions: yet we shall find them to be mechanical persons, so devoid of all show of learning, that through the earthiness of their understandings, they rather seem to be beasts than men. Hence we may infer, that this generality and conformity of the facts, doth make a full declaration of the truth thereof, if we will yield unto probabilities and reason: which is another ground that we will propound to those that say, that there is a repugnancy in reason against these things. For how can that which happeneth upon a set day, as upon a Thursday, or the like, be said to be a dream? if it were so, why might it not as well fall out upon some other day? yet is it agreed upon at all hands, that these assemblies of Witches are never held but upon Thursdays: whereupon we demand, why rather on this day then upon any other? Again, if it were but a dream, how chanceth it that so many people, in such diversity of places, and dwelling in countries so remote one from another, should in one and the self same time have all one kind of dream? Physicians hold, that the diversities of meats, and their several quantities, do breed and cause the variety we have in dreams: and is it likely that all those persons, do at the same time use the same kinds of meats, and in the self same quantity, that they thus jump and concur in dreams of the same chance and nature? They further affirm, that the several complexions of men do also beget a diversity in dreams: so that the sanguine man dreameth of pleasant things: the melancholic of sad accidents: the martialist of war: in like manner, the dreams of young men are ordinarily different from the dreams of old men; and the dreams of men do vary from those of women: 
Arist. lib. de Som. Artemidor. de Somnior. interpretatione.  wherein I appeal to Aristotle, Artemidorus and others, who have 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 dream? or if they do dream, whence ariseth it that they should all dream the self same thing, without variation in any circumstance one from another; and which is more, in the same day and hour? It will be said, that the Devil is assuredly the cause hereof. Be it so, now you come near unto the truth, since you grant that this doth transcend the forces of man, and that it must be attributed to the working of the Devil. Thereupon I demand, since that it is by them decreed upon, that this is a true dream, because it is in the devils power to effect such a thing, why are they so precise to acknowledge a reality in the fact, when it is also in the compass of the devils power, to accomplish the same? Besides experience confirmeth it, neither is it against Scriptures, Fathers, or Histories: nay it is foreshowen unto us, that at the end of the world, these things should be more frequent than ever they were before; as we will afterward prove. But it is not probable, that such a generality and conformity should be a dream foisted in by the Devil. 
justin Mart. q 40. Didym. lib. 1. de Som. Thom. 1. p. q.  For first, one Devil can work but in one place at one time, as justin Martyr, Didymus, and S. Thomas do declare. So that it cannot be one Devil alone that is to labour this business, but they must be many, and their number must equal the number of the Sorcerers and Witches that are to dream; and then must they labour and run in and out, yea and tie themselves unto a set day and hour; which is as strange as the reality of the fact. For why should the Devil deny to do such a thing, but at a set time, and should tie himself unto this day and hour, rather than to any other? It may happen that the devils advantage shall at that very time lie another way, and there may some great occasion offer itself to tempt others in matters of a far more execrable nature than these dreams are, so that they cannot attend this, and then it must needs follow, that many of these Sorcerers cannot dream, because their Devils are employed in more diabolical negotiations, and use therein both their art and apprehension. Besides the Devil may stir the fantasy of a man as appeareth by the temptations which he presenteth before us, 
joan. 13. Act. 5. S. Thom. 1. p. q. 111. art. 3. ad. 2. m  and as he practised upon judas, Anaenias, and Saphira, but he cannot use our fantasies at his pleasure, and present unto them whatsoever he will, because it is in our power to divert his working from them. For as S. Thomas saith, he cannot make an impression of colours into the fantasy of one that is borne blind, neither can he make the sound of a voice in one that is naturally deaf (which is beyond the power of nature herself) yet is he able to move the fantasy, and to offer unto it, those objects which it hath formerly received. Now the fantasies of all these kinds of people are not in every respect alike, neither are they at all times, and upon all occasions equally disposed; so that it will be very improbable, to attribute this confluence of fantasies unto dreams, yea it will be more incredible, then to affirm that these things are palpably and really practised, considering what we have already alleged 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 dreams, there are many inconveniences that do avoidable follow upon it, as we have in part declared. One point remaineth unresolved, which may s●agger weak and unadvised persons in reading the Fathers. Lodovicus vives of Granada, who hath commented upon S. Augustine's books of the City of God, when he undertaketh to comment upon that notable and learned chapter, which we have so often alleged, he showeth himself to be a very mean divine, as indeed he was, although he was well seen in human learning: and those who read his Commentaries will perceive that he was (if I may so speak) rather an Idiot than a Divine. He then seeing S. Augustine was clear of opinion, that these things are not always fables, but might fall out indeed; as where Apuleius reporteth of himself, that he was transformed into an Ass; that is to say, he was covered with the likeness of that beast; he (I say) not being able to comprehend this with Saint Augustine, doth run into three gross faults: First he accuseth S. Augustine of ignorance, and saith that he read not Lucian, because he cared not for the Greek language. Secondly, that Apuleius had drawn his discourse from Lucian, who saith that he had made this of his own head for sport and pastime. The third fault that he committeth (which is the absurdest of all) is, that whereas S. Augustine's conclusion is, that these things may either be fables, or practised truths (which is the very resolution of our discourse) vives doth oppose against this, and saith, that it cannot be but that all these things are merely imaginary and fabulous; and allegeth 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 works of Lucian; it cannot be made to appear that it is so: how many Greek Authors can we cite both sacred and profane, 
Aug. lib. Conf.  whom Saint Augustine hath fitly and to good purpose alleged? although it be true, that he did naturally hate the Greek tongue, as himself confesseth in his books of Confessions, and did therefore the more apply himself unto Latin. A Commentatour should not lightly burden his Author, whom he goeth about to explain, with ignorance, he should rather defend him in whatsoever may admit of a defence. Touching the other imputation, that Apuleius had taken his history from Lucian, it is so far from being true, that it rather appeareth to the contrary. For Lucian saith, that those things which he had written were fables devised by himself: but Apuleius affirmeth confidently, that what he had set down, was a certain truth: he goeth further, and reproveth those, that conceive these things to be dreams, and saith that such do show themselves to be altogether unpractised in affairs of of such secrecy and importance. 
Apul. Apol. 1. & 2.  And if Apuleius had conceived that these things were imaginary only, why had he not, when he was personally cited before the Governor of Africa for witchcraft, and Magic, made a short resolution of this doubt in both his Apologies, which he published to clear himself, and said, that it was but a popular report and a very fable. But we see he doth not so, but endeavoureth to purge himself from the suspicion of being one of those that practised these things. 
Tertul. lib. de Anima. Augustin.  Touching the third; either vives had not read, or at the least remembered not the sentences of Tertullian and Saint Augustine, alleged in the Preface unto this discourse: by the which it is evinced, that Paynims were blind and ignorant in the knowledge of good and bad Spirits; yet doth vives prefer the opinion of Pliny an Infidel and an Atheist, before Saint Augustine's, who was the most celebrious and learned Doctor of the Church of God. Certainly if vives had continued this fashion down to his last Commentaries, where Saint Augustine doth largely prove, that there shall be a general resurrection in the same flesh and bones; vives might as well have said that this was not to be credited, because Pliny is of a contrary opinion, and might have jested also at this as at a thing full of impossibility and falsehood. So that whatsoever Saint Augustine doth affirm in this behalf, he did not take the same from the Schools of Philosophers, but from the Scriptures, and Schools of Christians, which he calleth the City of God. This chapter of Saint Augustine hath been much better explained by a certain Doctor of Divinity, well seen in the Scripture, and conversant in the Fathers, and in the doctrine of Saint Thomas, who commented upon the said books b●fore vives his time, and although he were not so learned in human sciences as vives was, yet was he a better divine than he. Who when he cometh to the explication of this chapter, he only giveth this brief advertisement of the same. Hic (inquit) diligenter notandus est modus possibilitatis quem ponit Augustinus in transformationibus hominum & bestiarum, qui à minus studiosis videt●r difficilis ad intelligendum. In which he thwarteth vives, and toucheth him to the quick, who doth not only conceit this to be difficult but also impossible. To conclude, he that is desirous to see a large and learned Comment upon this chapter of S. Augustine, 
D. Thom. 1. p. q. 114. a●t. 4. joan. Georgius Goldemanus in disputatione habita Rostochii 26. Februarii anno 1584. in collegio Fratrum excussa, Francofurt: propositione prima, secunda & tertia. Propositione 11. 12. 14.  let him read S. Thomas in his first part 114 question, art. 4. In the year 1584. a German Lawyer, called Mr. George Goldeman did first publicly defend by argument (as himself declareth) and afterward caused 80. propositions to be printed, which wholly tended to prove, that the things which Sorcerers depose, are nothing else but dreams and fancies. Unto which it will be needless to make a full and distinct answer, because they are all of them confuted in divers passages of this discourse. Yet we shall do well to observe, that he affirmeth, that before him no man did make the distinction between a Magician, a Sorcerer, and a Poisoner, and that the default of this distinction was the cause that none hitherto could resolve this difficulty. And although he grant that Magicians and Poisoners are worthy to suffer death, yet he denieth that Sorcerers are to be punished with the like, because they have nothing that is hurtful in them but mere imaginations and illusions: yea, he is bold to say, that although, when they are awake, they yield their assent unto such imaginations, yet are they no way culpable either before God or men. 
Propositione 38. usque 61.  And to excuse them the more colourably, he allegeth that they are drawn into it by the deceit and subtlety of Satan, and thorough ignorance and fear: but herein he showeth himself too zealous and eager in their defence. For, if there be a consent and delectation in such fantasies, there can not possibly be a constraint: and if those concupiscential and fleshly cogitations which arise from the corruption of our nature be condemned by the law of God, 
Exod. 10. Matth. 5.  how much more execrable is that impure carnal commixtion with Devils, although there be only a desire, delectation or contentment in the same. But to confute him in one word, since in his 12. proposition he maintaineth that Magicians do really renounce God and their Baptism, and do adore the Devil, doing all which he commandeth them, and putting their whole trust and confidence in him, so far as to recommend their souls and bodies unto him at the point of death: we would ask a reason of him, why Sorcerers should not be as liable unto death as those whom he calleth Magicians, when they trespass in the same, or in amore abominable manner then the others do. For example, if a murderer be guilty of death, much more doth a parricide deserve the same, and if a fornicator be severely punished, a far greater degree of castigation ought to be inflicted upon him that committeth adultery: but it is certain that Sorcerers are known to do whatsoever he conceiveth Magicians are able to perform: nay many times they do a great deal worse, and therefore are more punishable than they. And what letteth it, but that all these things may concur in one man? since the Scripture itself maketh mention of some that were Enchanters, Magicians, Diviners, Poisoners and Witches altogether, as amongst the rest King Manasses for one. So that we shall do well to call those sentences to mind which we have formerly cited to this purpose, as also those which are alleged in the 6. chapter of this book. But this man's error is, in that he thinketh it an impossibility, that Devils should carry men or women in the air, or should have carnal knowledge with women, or that such kind of people should have the resemblances of wolves, dogs or cats, as he expresseth it in his 68 Proposition, as also in the 69. and 71. All which errors have their full confutation in this book. The grace of our Lord be present with us always. Amen.    

THE EXTRACT OF THE SENTENCE GIVEN IN AVIGNON, AGAINST EIGHTEEN men and women Witches, in the year of grace 1582. at which I myself was present, and was an assistant unto the Inquisitor of the faith: which is here set downe in Latin, just as it was then read and pronounced.  
EXEMPLAR SENTENTIAE CONTRA fascinarios latae Auenioni, anno domini 1582.  
VIsis processibus contra N.N.N. etc. coram nobis constitutosreos accusatos, & delatos, quibus tam per vestram & quorumlibet vestrum relationem ac propriam confessionem iuridicè coram nobis factam saepius inramento vestro medio, quam per testium depositiones eorumque accusationes & altas legitimas probationes, ex dictis actis, & processuresultantes, nobis legitimè constitit & constat, quod vos & vestrum quilibet, Deum nostrum omnium creatorem & opificem, unum & trinum abnegastis, & immitem diabolum, hostem antiquum humani geneneris coluistis, vosque illi perpetuò devonistis, & sacratissimo baptismati, & his qui in eo fuerant susceptores levantes & proparentes vestraeque parti paradisi & aeternae haereditatis quam provobis & toto generi humano dominus noster jesus Christus sua morte acquisivit, coram praefato cacodaemon in humana specie existent, abrenunciastis, infundente fundente ipso rugiente diabolo denuò aquam, quam accepistis, vestro vero mutato nomine, in sacro baptismatis font vobis imposi●o, sicque aliud commentitium nomen vobis imponi fictitio baptismate passi fuistis, & accepistis, atque in pignus fidei daemoni datae vestimentorum vestrorum fragmentum & particulam illi dedistis, &. ut à libro vitae vos dele●i & obliterari pater m●ndacij curaret, signa vestra propria manu ipso mandante & iubent●, in reproborum, damnatorum mortisque perpetuae libro nigerrimo ad hoc parato apposuistis: & ut ad tantam perfidiam & impietatem vos maiori vinculo devinciret, notam vel stigma cuilibet vestrum veluti rei suae propriae inussi●, & illius mandatis & iussis jure iurando super circulo quod divinitatis symbolum est, in terram sculpto quae scabellum pedum Dei est, per vos & quemlibet vestrum praestito vos obstrinxistis, signo dominico & cruce conculcato, & illi parendo, adminiculo baculi quodam vefandissimo vnguento ab ip●o diabolo vobis praescripto illit i cruribus, & positi per aera ad locum constitutum intempesta nocte hora commoda malefactoribus statisque diebus ab ipso tentatore portati, & translati fuistis, ibique in communi synagoga plurimorum aliorum maleficiorum, sortilegorum, & haereticorum, fascinariorum, cultorumque daemonum accenso igne tetro post mult as iubilationes, saltationes, comessationes, compotationes, & ludos in honorem ipsius praesidentis Belzebub principis daemoniorum in formam & speciem foedissimi & nigerrimi hirci immutati, ut Deum, re & verbis adorastis, & adillum complicatis genibus supplices aecessistis, & candelas piceas accensas obtulistis, & illius foedissimum ac ●urpissimu anum prob pudor! summa cum reverentia ore sacrileg● deosculatiestis, illumque sub veri Dei nomine invocastis, illiusque auxilium & pro vindicta in omnes vobis velinfensos vel petita denegantes exercenda efflagitastis, atque abipso edocti vindictas, maleficia, fascinationes, ium in human as creaturas, tum etiam in animalia exercuistis, atque homicidia infantium quam plurima commisistis, imprecationes, ablactationis tabes & alios gravissimos morbos ope iam dicti sathanae immisistis, infantes que per vos, nonnullis etiam scientibus tantum & annuentibus, arte iam dicta malefica, oppressos, confossos & interfectos fuisse, ac denique in coemeterio sepultos noctu & clàm exhumastis, atque in synagogam praedictam fascinariorum collegium poriastis: denique daemoniorum principi in solio sedenti, obtulistis, detracta & vobis conseruata pinguedine, capite, manibus, & pedibus abscissis, truncumque decoqui & elixari & interdum assari curastis, iubentéque ac mandante praefato patre vestro comedistis & damnabiliter devorastis, mala denique malis addendo, vos viri cum succubis, vos mulieres cum incubis fornica●i est is, sodomiam veram & nefandissimum crimen misere cum illis tactus frigidissimo exercuistis, & quod etiam detestabilissimum est, Augustissimum Eucharistiae sacramentum per vos in Ecclesia sancta Dei aliquando sumptum, iam dicti serpentis à parad●so eiecti praecepto in ore retinuistis, illudque in terram nefariè expuistis, ut cum maiori omnis contumelia, impietatis & contemptus specie Deum nostrum verum & sanctum dehonestaretis, ipsum verò diabolum eiusque gloriam, honorem, triumphum & regnum promoveritis, atque omni honore, decore, laudibus, dignitate, authoritate & adoratione honoraretis, decoraretis & honestaretis. Quae omnia gravissima, horrendissima, ac nefandissima sunt directè in omnipotentis Dei omnium creatoris contumeliam & iniuriam. Quam ob causam Nos fratres Florus, provincius ordinis fratrum Praedicatorum, sacrae Theologiae Doctor, ac sanctae fidei in tota ista legutione Auenionensi Inquisitor generalis, Dei timorem prae oculis habentes, pro tribunali sedentes, per hanc nostram sententiam diffinitivam quam de Theologorum & iurisperitorum consilio more maiorum in his fermus scripti, jesu Christi Domini noslri ac beatae Mariae Virginis nominibus pie invocatis dicimus, declaramus, pronunciamus & diffinitiue sententidmus, vos omnes supra nominatos & vest rum quemlibet fuisse & esse veros Apostatas, idololatras, sanctissimae fidei defectores, Dei omnipotentis abnegatores, & contemptores, sodomiticos & nefandissimi criminis reos, adulteros, fornicatores, sortilegos, maleficos, sacrilegos, haereticos, fascinarios, homicidas, infanticidas, daemonúmque cultores, sathanicae, diaebolicae atque infernalis disciplinae & damnabilis ac reprobatae fid●i assertores, blasphemos, periuros, infames & omnium malorum facinorum & delictorum convictos fuisse. Ideo vos omnes vestrúmque quemlibet tanquam sathanae membra hac nostra sententia curiae seculariremittimus realiter & in effectu condignis & legitimis poenis eorum pe●uliari judicio plectendos.   


ANNOTATIONS UPON THE sentence given against the Witches. Whether the Devil may at any time visibly show himself.  
PEr vestram propriam confessionem, etc. & infra, etc. Cacodaemone in humana specie existent, etc. It appeareth by the indictment, that all both men and women do agree in this, that the Devil doth appear unto them in a human shape, but the means and occasions are divers. One of the women deposed, that when she was, upon the loss of a daughter of hers, who was a little before deceased, very melancholic, and almost distracted, there appeared unto her a man clothed all in black about the age of 25. or 30. years, saying: I see good woman that you are in great distress and much grieved, yet if you will believe me, I will show you the means how you shall be very happy. Others depose, that in the time of the great dearth, when the poorer sort ●of people were constrained to eat wild herbs, and to dry and seethe the dung of horses and asses: and when they had now no means left them to give sustenance unto their children, a certain man appeared to them, all in black, saluting them, and speaking unto them, and being aged as it is above mentioned, who laboured to draw them unto him; but the most of them do depose, that at the first they would not condescend unto his purpose, but yielded at the second or at the third time, after that they had a little accustomed themselves thereunto. From whence we are to learn how pleasing it is to God, and how profitable unto our own souls to succour and give sustenance unto the poor in their necessities and disconsolation: 
Matth. 25.  since that it is as much as to preserve or gain them from the jaws of that great infernal Lion, so that it is not without cause, that the works of mercy shall be particularly mentioned at the great day of judgement either to our salvation or to our condemnation. For as Saint james saith: 
jacob. 5.  whosoever shall turn a side a soul from the way of perdition, he shall save his own soul and shall by this means cover a multitude of his sins. Which the Apostles well knowing, 
Act. 6.  did ordain as the first policy in the Church, that there should be men deputed to help and minister unto the poor: and foreseeing that in their time there would a great dearth happen, 
Act 2.  they gave order for a general collection thorough all the Cities and towns where any Christians were, 
2. Cor. 16.  thereby to succour and relieve the necessities of the poor: in which work Saint Paul did diligently employ himself as appeareth by his Epistles, and money was sent from all quarters, as from Corinth, Thessalonia, and other Towns, to jerusalem and judea, where there was little to be had by reason of the wars, and the Garrisons which were set over them by the Romans: so that as it was said of their preaching. 
Psal. 18.  In omnem terram exivit sonus eorum, the same might be said of their alms, In omnem terram exierunt elecmosynae eo●um. By their example the first Christian Emperors and Princes, as Constantine and others gave large and goodly temporal possessions unto the Church, and built many Hospitals: 
Niceph. hist. Ecclesiast.  in so much that julian the Apostate could not deny but that it was religiously and piously done, and there upon gave order that more Hospitals should be founded and plentifully endowed, because he scorned (as he said) to be in this particular outstripped by Christians. Those who withhold the possessions of the Church, and others that have a convenient estate where with all to live in a plentiful and decent manner, and do not relieve the poor, are guilty of this crime: for those necessitous persons, who by reason of their poverty have vowed and dedicated themselves unto the Devil, shall one day be presented before them, because they have received no succour from them. On the other part, poor people should consider that Christ jesus himself the undoubted son of God and King of glory was content to become poor in this world, to teach us, that for his sake we are to endure, what necessity so ever he shall be pleased to try us with all: especially since this poverty is an instrument of our salvation, and is daily perfecting up a crown of glory for us, enriched with all the treasures and precious stones which a man can express or imagine. Thus it happened unto poor Lazarus who could not obtain the crumbs of bread which were cast to dogs under the table, 
Luc. 16.  although he laboured what he could to get the same: but putting his confidence in God, and bearing his poverty with patience, he was after his death thought worthy to be carried unto God by the Angels of Paradise. 
Matth. 8. Luk. 2. 2. Cor. 8.  Christ jesus himself had scarce a pillow whereon to rest his head; and at his birth he was glad to have a cratch for his cradle, and was feign for his bed to use straw and hay: to be brief as Saint Paul saith, Cum dives esset egenus pro nobis factus est. Concerning the visible apparition of the Devil, we are not to think so strangely of it, especially in these days of which the prediction goeth: 
Apoc. 20. Genes. 3. Matth. 4.  soluetur sathanas. He also appeared visibly unto Eve, and discoursed familiarly unto her: touching his assumption of an human shape, it cannot be denied but that he thus presented himself before Christ jesus: yea he took stones and showed them unto him saying: 
August. tra. 42. in job. Diabolus serpent indutus locutus est mulieri.  Dic ut lapides isti panes fiant. As for the appearing of good Angels, there is no difficulty to be made hereof, considering that every where, especially in the book of Genesis, there is mention made how Angels appeared unto men in human shapes, and if the Devils did represent serpents, frogs, and the like before Pharaoh and all the people, it is not to be wondered, 
Exod. 8.  if he show himself unto a man in a manly semblance: for thus he presented himself before job during the time of his temptation, 
job. 2. Chrysost homil. 3. de patient. job.  as Saint Chrysostome doth well declare saying: That the messengers who came to bring him news so suddenly one upon the neck of another, were Devils in the disguise of men: for otherwise it cannot well be reconciled, how a man being in a house, which in an instant was utterly overthrown and demolished, could scape the ruin of this house; nor how these losses being acted so far one from the other, (as the sheep which were consumed by the fire that fell from heaven, the Camels that were carried away by the Chaldeans, the house which was rooted up from the foundations) could be so timed in the relations of them, that as soon as one had delivered his news, another should come at his heels and tell what detriment job had received in other places. And since Satan had liberty to kill not only the sheep but the shepherds, and not to overwhelm the house alone, but to wrap up also those that were within it in those ruins, it is not probable, that he who is bloodily minded, a murderer of men, and a ravening wolf, that devoureth whatsoever cometh in his way, would let any one of them escape to bring the news, especially since it was in his power as well to deliver the message, as to commit the riots and murder, and since he had leave to do unto job whatsoever he would, except one only thing. Tantum (saith God) ne tang as animam eius. So that these news tempting him most, it were no absurdity to say, that the Devil was the bringer of them: neither doth the text in reciting these crosses make mention of any one that did escape, but only that he who brought the newes-said thus and thus: although as the Amalechite told David that he had slain Saul, 
2. Reg. 1.  although the truth was that he had slain himself: 
1. Reg. 28.  Irruit super gladium suum; so might this father of lies misreport one thing for another Therefore Saint Chrysostome doth not think it strange to say, that the Devil appeared unto job in the habit of a messenger or servant, or to be of the age (as it is to be presumed, that such and so swift messengers were) of 25. or 30. years. 
August. lib. 7. de Trinit. cap. 7. lib. 8. quest. 8●.  Saint Augustine doth not only say that this might be, but also giveth the reason why it might be, and that is by the application of natural causes, by which he shapeth unto himself what body soever he desireth to assume, especially for the quantity and quality which are mere accidents. And this body the Devil can move by a kind of local motion: yet doth he not vivificate and operate in the same, as the reasonable soul doth in a man's body, for this body is not a live body, but is only clothed with external accidents, and seemeth to have life by the secret working of these Spirits, even as the celestial bodies are turned about by a local motion which proceedeth from the Angels: and yet cannot such bodies be properly said to live. This is Saint Augustine's resolution: Diabolus optat sibi corpus aliquod tanquam vestem: and in this sort did he oftentimes visibly appear unto Saint Anthony as Saint Athanasius reporteth, 
Athanas. in Anton. Severus Sulpit. Epiphan. Tertul. de carne Christi.  and once to Saint Martin, as Severus Sulpitius writeth. To conclude never did any father of the Christian Church deny, but that this either might be, or hath been really practised. The Marcionites and Manicheans, who thought strange that the Devil should touch Christ jesus, denied not that the Devil did visibly and corporally appear unto him, but they rather held that Christ jesus was not clothed with true flesh, but had a body of the same condition as those are, which are form by Spirits. 
2. Cor. 11.  Saint Paul teacheth us that Satan transformeth himself into an Angel of light: the meaning is, that he sometime taketh a comely human shape as good Angels use to do, to familiarise himself unto men: 
Matth. 28.  as we see in the Gospel that the good Angels, who appeared unto those godly women that sought Christ jesus in his sepulchre, were like young men of 18. or 20. years of age: so that this point is clear and without controversy both in the Scripture and amongst the Doctors of the Church. It would therefore appear to be an ignorance and rashness too too gross, to make doubt of the truth hereof, since there is such a cloud of Histories to give confirmation of the same unto us, as for example: the History recited by Gregory Nazianzen of a Magician, 
Greg. Nazian. de Orat. Cypr.  unto whom the Devil spoke familiarly, and the like. But that we may not exceed the just limits of Annotations, it shall suffice that we observe, that among other predictions of the end of the world Saint Hippolytus writeth, 
Hippolyt. Ora. de Antichrist.  that a great number of Devils shall appear unto men in human shapes, and being thus disguised in borrowed forms, they shall assemble themselves in mountains, dens, and desert places; all which predictions do fitly agree unto the depositions of Sorcerers. It will not be amiss to note the antiquity and authority of this glorious Martyr, for the better resolution of divers passages in the forecited place, which by some might be offensively taken. He was more ancient than Origen, 
Hieron. lib. de scripto Ecclesiast.  at the least he lived in the same time with him, for Saint Jerome telleth in his Homilies how he preached, and how Origen was present at his Sermons. It is then to be presumed that since he took upon him to speak of things to come, which were not expressly comprehended in the Scriptures, he had either the gift of prophesy, wherewith all many were endued in the Primitive Church, as Saint Paul teacheth, and which endured down unto the times of Saint Ireneus, 
1. Cor. 13. 14.  or he had learned these things from the Disciples of the Apostles: 
Ireneus.  as Saint Ir●neus telleth how he writ many things, which he h● learned from the Disciples of john the Evangelist, and that it happened unto him as it did unto divers others who lived near unto the Apostles time, who having faithfully treasured up those things, which the most familiar Disciples of the Apostles did reveal unto them, yet there were some that would add thereunto certain conceits of their own brain, which they themselves did conjecture might be delivered by the Apostles. But in this they notably abused themselves, as we may plainly see in Ireneus, 
Euseb. lib. Histo. Ecclesiast.  Papias, and others. The same happened unto this holy man, in whom we may observe many tracts directly flowing from the Spirit of prophesy, and other useful instructions proceeding from his own judgement. Amongst this later sort of Revelations from the Apostles, we are to place that which he speaketh of Antichrist, whom he saith shall be a Devil taking upon him the shape of a man. And this we may easily see to be his drift, for he speaketh not absolutely, but addeth that for his part he is of this opinion. Hanc opinor dilecti carnis suae substantiam phantastieam assumet organi vice. 
Hippolit. orat. de fine seculi.  It may therefore well be, that all these things were revealed unto him by the Disciples of the Apostles saying, that at the end of the world the Prince of Devils shall show himself unto men in a human form, and shall speak unto them, as one man doth unto another, that he may with the more ease seduce them, and that there shall be a great number of other Devils with him in the like forms. But the good Father doth from himself conclude that such a one Antichrist should be, and therefore addeth the word, opinor; And this is not only probable but necessary, to excuse so great a parsonage, who further addeth that there shall be at the end of the world many wicked Spirits in the shape of men. Daemons (inquit) congregabit humana specie. And this in effect the same which Sorcerers do depose, that there are a great company of Devils in their assemblies, and both men and women have every one a Devil, to commit abomination with them. S. Augustine out of the observation which he took from the Scripture that saith, 
August. lib. 20. de civit. cap. 8.  that in the last three years wherein Antichrist shall reign, all power shall be given unto the Devil, asketh this question, whether those fathers that are Christians shall then be able to procure their children to be baptized, and shall have power to resist the incursions of the Devils, who at that time will be every where busied. 
Tertul. lib. de anima c. de somn.  Tertullian saith, that Devils have no natural impeachment to hinder them from entering into any place, whereunto they have a fancy, because God hath not circumscribed or limited their nature to any place, and therefore (saith he) it is an undeniable truth, that Devils may not only enter into men's houses, but even into their very cabinets. Nemo (inquit) dubitaverit, domos quoque daemonijs paetere, nec tantum in aditis, sed in cubiculis homines imaginibus circum●enire. He addeth the reason, Vtique non clausa vis est, nec sacrariorum circumscribitur terminis, vaga & pervolatica, & interim libera est. From whence S. Augustine draweth this conclusion, that because the Devils shall in those days be unbound, they shall be able to go in and out where they please; yet are we not to understand this, as though they could be at one time in divers places, as justin Martyr well declareth in his 40. question. Now we are witnesses of the beginning hereof, by their frequent appearing unto those whom they abuse, and in whose behalf they effect some things which are in themselves merely diabolical: and as S. Paul saith of the scholars of Simon Magus, and others of the same condition, Qui & nunc operatur in filios diffidentiae. To conclude, the Devil may take unto himself a body made of air, and may shape it after what form and figure he will, and clap it about him as a garment, unless he be expressly forbidden by the divine providence, as we have formerly unfolded. And this is the resolution of S. Thomas, who next to Augustine doth thus affirm it, Potest formare corpus ex aëre cuiuscunque formae & figurae, ut illud assumens in eo visibiliter appareat. P.P.Q. 114. art. 4. ad 2. Cardinal Caietan in his Comment upon S. Thomas doth observe, that when a wicked Spirit is so hardy, or else hath permission to show himself visibly unto a man, it is an argument, that such a one is either forsaken of God, and hath one foot in hell already, or that he is a man of an extraordinary holiness, and God permitteth it to the confusion of Satan, as appeareth by Christ jesus in the wilderness.   

THE SECOND ANNOTATION. Whether the Devil can make men renounce God and their Baptism?  
DEum rerum omnium creatorem & opificem unum & trinum abnegastis etc. & infra. Et sacratissimo Baptismati etc. It is an ordinary practice of the Devil to labour and persuade men to deny their God. Venit Diabolus (saith Christ jesus) & tollit verbum de cord eorum, 
Luc. 8.  ne credentes salui fiant. He is the author of all the heresies that ever were in the world, and amongst other inventions he brought in the plurality of Gods: 
Iren. lib. 1. Tertull. lib. adversus Valentin.  and to that end he stirred up divers agents of his, as Basilides, Carpocrates, and others. He it was that made the Arrians deny the sacred Trinity, and persuadeth Atheists that there is no God; all which he practiseth, that he may by usurpation invade the glory of God: for he still holds him to his first pretension, when he said in his heart, I will be like unto the Highest. Therefore S. Augustine doth well observe, 
Esa. 14.  that the greatest ambition which the Devil hath, is that men should perform unto him those honours which they are accustomed to offer unto God. 
August. lib. 10. de civitat. & lib. 20. contra Faust. Manich, cap. 22.  Daemons (inquit) divinis honoribus gaudent. And this he can by no means wrest and extort from Christians, unless they do first deny the Trinity of persons, because the very belief of the blessed Trinity is of sufficiency enough to give stop unto all Idolatry: for by it we believe an unity in trinity, and a trinity in unity, which when we once comprehend, it cannot be fastened upon our belief to worship or acknowledge any thing for God, except the Father, the Son, and the holy Ghost: for our faith is limited to these three persons, and therefore excludeth all other things whatsoever, in regard that they are as much inferior and subordinate unto these three persons, as the creature is unto the Creator. And therefore Basilides and others of his likeness, must first have ●ost all belief of the blessed Trinity, before they could give admittance unto this plurality of Gods. The like may be said of the Arrians and Sabellians, who denied the three persons in unity of essence and trinity of persons. Hence it ariseth, that neither the Devil nor any other creature whatsoever can be worshipped by a Christian, unless he first abandon the faith which he hath of the blessed Trinity. So that it is no wonder if the Devil doth first exact this of Christians in his Synagogue, for if he should do otherwise, he could have no colour to pass further. Whereupon we may observe, that there can scarce an heresy be found, if a man search narrowly unto the same, which hath retained the full and entire belief of the Trinity. 
Sanctes doth treat of the blessed Trinity in his Atheisms. Hippol. orat. de Antichrist.  This we see daily practised by the Sabellians of our time, who misconceive of the distinction of persons, and have opened a gap to the Trinitarians of this age, to mock and make a jest of the blessed Trinity, as if it were a Chimaera, or a conceit framed and feigned in the brain of man. In like manner it followeth of necessity, that they must renounce their Baptism also, which is administered in the name of the blessed Trinity. S. Hippolytus a very ancient father and Martyr made no difficulty to grant, that the Devil should at the end of the world visibly appear to Christians, and should tell them, I will that thou deny thy Baptism: for he is of opinion that Antichrist shall be a Devil, clothed with the semblance of an human body, although there be not many that adhere to this opinion, because S. Paul doth plainly affirm, that he shall be a true man, 
2. Thess. 2  and shall at last be put to death by the power of Christ jesus. Howsoever it be, he saith, positively that the Devil shall propose these words unto the Christians, Nego Creatorem coel● & terrae, nego adorationem à me Deo praestari solitam, nego Baptisma, tibi adhaeresco, in te credo. Another reason why the Devil would have us deny our Baptism is, because by baptism our souls are affianced and wedded to Christ jesus, and by it we receive the ring of faith from him, and therefore by accepting of this, we do expressly renounce the Devil and all his works. There are also certain Exorcisms used against Satan in Baptism, and therefore he had rather that men should deny their Baptism then any other Sacrament, nay, he hath for a long time had his Baptism also, ever imitating and aping God Almighty. Tertullian doth well witness this, 
Tertull. lib. de Baptism.  Hic quoque (inquit) studium diaboli recognoscimus res Dei aemulantis cum & ipse baptismum in suis exercet: whence he concludeth, that many in his time did by experience find it, that the Devils did for this cause exceedingly haunt fountains and pools.   

THE THIRD ANNOTATION. Whether the wicked Spirit doth cause the names to be changed which were given in Baptism.  
MVtato vero nomine, etc. aliudque commentitium, etc. There are two things to be considered of in this point, for the better instruction of Parents: The first is to cause such names to be given unto their children, which may put them in mind to make head against the Devil: the second is to provide for them Godfathers and Godmothers of honest report and conversation. For since the Devil is not contented to make men renounce their Baptism, but will have them also to renounce their Godfathers and Godmothers, and are desirous to change the name which is given them in Baptism, it is an evident sign that these things are very contrary unto him. And this is certainly true, for if we mark, the ancient fathers of the jews did give unto children their names upon the day of their circumcision, as appeareth in the Gospel by the circumcision of Christ and S. john Baptist: 
Luc. 1.2.  so that then they were wholly delivered from the bondage of Satan, and were enrolled in the band, and were to fight under the banner of the true God, that they might hence forward manfully combat against his adversary the Devil. As therefore soldiers when they are received under the banner and pay of an Emperor or Captain, do presently cause their names to be registered, that they may be always ready to march when they shall be commanded thereunto, so that in the Monarchy of Room, Nomen dare, did signify all that which hath been now said: in like manner in this Sacrament, men do give names unto children, that they may always remember, what they have promised, and under what banner they ought to march. And this was a custom amongst the very Gentiles, 
Hieron. prolog in lib. 1. comment. in Micheam.  as S. Jerome hath well noted, who governed themselves moraly well according to the law and light of nature, and did not impose idle or frivolous names upon their children, but rather made choice of certain names appellatives, that betokened some virtue, unto which they would appropriate and dedicate their children, and to admonish them to live conformable unto the signification of their names. Thus we find many who have been called by these name's Victor, Castus, Commodus, Pius, Probus, and amongst the greeks Sophronius, Eusebius, Theophilus. But the fathers of the old Testament observed another custom: for although many were called by names which signified good manners, as the word Micah, which signifieth humility, yet for the most part they added unto their names the appellation of God, as in Heliseus, Samuel, Abdias, Zacharias, Esayas: (and this is a general observation to be noted in Angels, who are called by the names of Michael, Gabriel, Raphael) or at the left, they retained the name of some holy man, that their children might imitate his virtues. And therefore those that were present at the circumcision of S. john Baptist, did wonder why they would call him john, since that there was never any man of that ancient and illustrious family who was so called. Which very well declareth, that they did more religiously retain the names of their good ancestors, than they did the heritage which was left unto them. 
Chrysost. homil. 12. in 1. ad Corinth. Genes. 45.  Hereupon S. Chrysostome did admonish the people not to use any superfluous thing in Baptism, but to look well unto this rule, to give no names unto their children but the names of Saints: and for the children, that they should retain this name, and not suffer it to be changed for any other upon what occasion soever. They must do as joseph did, who notwithstanding that Pharaoh had changed his name after the Egyptian manner, would yet keep him still unto his first name as appeareth when he said, Ego sum joseph frater vester. And the Scripture itself doth ever call him by the name of joseph, and passeth over that profane appellation which Pharaoh imposed upon him: the same did Daniel and his three companions, for although Nabuchodonosor had called Daniel by the Chaldean name of Balthasar, and the other three by the names of Sidrac, Misac, and Abednago, yet when Daniel writeth his book he ever saith, Ego Daniel: 
Daniel. 3.  as also the three children being in the furnace cried out, Benedicite Anania, Asaria, Misael Domino, neither did they acknowledge any other names, but these that were given unto them in judea. S. Chrysostome giveth the reason hereof. These kind of names, saith he, were given to children, to put them in mind to imitate holy men whose names they carried: for if they do not imitate such and such a Saint, it is an assured truth (as he said else where) that the prayers and merits of this Saint shall not be available unto them for their salvation. From whence this conclusion may be drawn, that it is not lawful to give the names of sinful men unto children, although they have been famous in their generations, or have been our progenitors and ancestors, because such impositions can serve for nothing, but for spurs in their sides to prick them on to imitate their pride and wicked conversation. How worthy then of reprehension are those fathers and mothers, who disdain the name of Saints, and had rather give their children the names of Infidels and Idolaters, who are now frying in flames of hell. And it is to be doubted, that if our Lord had specified the name of the rich man in the Gospel, they would rather have taken it and called their children by the same, then have given the name of Lazarus unto them: but he would not mention his name for many weighty reasons, and amongst the rest this may serve for one. It is therefore clear that this is a mere trick and devise of Satan, because he abhorreth the name given in Baptism, and taken (as the usual custom of Christians is) from Saints, who upon this occasion are the readier to aid us, and to bear a particular favour unto us. The Germans are observed to have for a long time retained a barbarous fashion in two things especially: first in eating Bacon without seething it, and feeding upon horse flesh: the second in giving Scythian names unto their children when they were baptized: 
Genebrard. in Chronolog.  yet at last upon better instructious they redressed and mended these faults. It is therefore expedient to choose honest people for Godfathers and Godmothers, which is an ancient custom in the Church, and practised ever since the time of Pope Thelesphorus, who was but 100 years after the death and passion of Christ jesus. For in regard that faith in Baptism is not infused into the child to operate, but only to purify the soul, it behoveth him to have a Godfather to instruct him in the works of faith, and to protest in his behalf that he shall believe in Christ jesus, and shall be one of his Church; and this is to be done although the child be dumb and deaf, as S. Jerome hath it. And further, 
Hierou. in Epist. ad Galat.  it is to bring him to receive the Sacrament of Confirmation, where the child, who hath been baptized, cometh now to ratify the promise made by his Godfather and Godmother for him at his baptism, and by a consequent he cometh to receive new grace, that he may be strengthened to resist all the assaults and temptations of the Devil. Hence it cometh that because in these days this Sacrament is so universally neglected, the Devil doth deceive so many people, and maketh them with ease to renounce their baptism, which they have not yet confirmed: for he doth no more but make them say, I am not tied to that which my Godfathers and Godmothers have promised for me. 
Euseb. lib. hist. Eccles. Cyprian. lib. Epi.  And therefore Saint Cyprian doth not wonder that Novatus had abandoned his faith promised in baptism, because, saith he, he did not ratify the same by the Sacrament of confirmation. Hereupon ought the Pastors of the Church, and fathers and mothers also to be vigilant in this particular, left it should happen both to the one and to the other as chanced unto Hely and his children, unto whom Anna, and little Samuel were directly opposite in their courses. And concerning alteration of names, Magdalene did affirm that all did change their names in the Synagogues, to the end that they might not be discovered by those who perchance might call them into question for the same.   

THE FOURTH ANNOTATION. Whether the Devil exacteth any homage or tribute.  
VEstimentorum vestrorum fragmentum, etc. The Devil hath no need of any thing we have in this world, except the faith and grace of God which is infused into us: yet because, as we have formerly alleged out of S. Augustine, he is greatly delighted that men should do him homage as to a God, he willeth these poor hoodwinked wretches to present unto him in sign of their acknowledgement some thing or other, as for example a piece of their garment. He exacteth this from these poor people, who have nothing dearer unto them amongst their earthly fortunes, then is their garment. 
Deuteron.  And therefore God in the old Law doth strictly forbid, that any one should take a poor man's clothes for a pawn: and if he should take them, he commandeth that they be rendered unto him again before Sunset, otherwise he threateneth to take vengeance on such a person. Thus we see this accursed beast getteth them to offer unto him the best of what they have: for of all the goods of fortune, he desireth the garment: of all the gifts of nature, he craveth men's children; and of all the endowments of grace and spiritual blessings, he longeth after faith and Baptism. 
3. Reg. 18.  He also doth sometimes desire the blood of men, as appeareth by the Priests of Baal, who when they would pray that fire might descend from heaven, they cut and flash their flesh with Lances. But because most men did abhor and hold this mangling of themselves in detestation, he did from thence forward content himself with men's goods, such as are their garments; 
3. Reg. 18.  and it may be he desireth by this kind of tribute to be acknowledged for a King. For it was the custom of the jews, when they would make or proclaim any one King, to put off their upper garments, and to use them for the service of this King, by putting them under his feet for him to tread on: as we see in the history of jehu, 
4. Reg. 9 Matth. 21.  and in the relation of Christ jesus his being received after a triumphant manner into jerusalem upon Palme-sunday. To these poor and blinded wretches we may fitly apply the Greek proverb, which in Latin runneth thus: vest circumfers ignem. For their garment is an external sign, that they are for ever chained unto that eternal fire. And that may well agree unto them which is commonly said, Vest is virum facit. 
Erasm. in Chiliad. 1.  To the same purpose is that which Tertullian said, Diabolus tunc se regnare putat, quando sanctos à religione Dei deturbat.   

THE FIFTH ANNOTATION. Whether the Devil doth mark Witches.  
SIgnum seu stigma cuilibet vestrum, etc. This point alone is able to convince those, who conceit that these things are merely dreams. For experience doth demonstratively prove, 
Tertul lib. 2. adversus judaeos ca probat. nativitat. Christi.  that this kind of mark which they have in their bodies is leprous, and devoid of all sense; in so much (as we have tried with a needle or a pin) that if a man doth secretly and finely thrust up a pin into the same, they feel it no more than if they were direct lepers. But there must good heed be taken that they do not perceive you, for if they do, they will make show they feel the same when they do not; but howsoever, you shall be sure that you shall draw no blood from those marked parts. And this manner of Satan is very ancient, although it hath received divers changes according to the diversity of times. Tertullian saith, 
Tertul. lib. de coron. mili. & de Baptismo.  that the devils custom is to mark those that be his, in imitation of God, who doth inwardly mark us in Baptism, by a stamp or character, that doth adhere and cleave unto our souls, as both S. Paul and S. john do witness: And again, 
Ephes. 1.4.  he doth externally mark us by the Chrisom and sign of the Crosse. Thus doth Satan stamp in the souls of his servants the mark of sin, and not content with this, he now addeth an outward badge, although it may be very possible, that the Devil in former ages did not use to mark his with the like stamps as now he setteth upon them. 
Tertul. lib. de veland. Virg.  For (as Tertullian saith) it is the devils property to excogitate new devices every day: and it is clear in Scripture, that the Devil laboureth and aspireth as much as in him lieth, to set his badge upon those that are his. Saint john foreshoweth, that at the end of the world there shall be a certain kind of people, 
Apocal. 14.  who shall bear upon them the sign and character of the beast: which is literally to be understood, as the text itself doth sufficiently declare; for he saith, that by this mark we shall have access unto those wicked men, which carry the same either in their front or in their hand. And although there were no other proof but this, yet may it sufficiently evince unto us, that this and the like texts are thus literally to be expounded, which S. Hippolytus doth very well observe and foreshow in these very words, 
Hippol. Orat. de consummate. mundi.  where he speaketh of the Devil that should take upon him a fantastical and imaginary body. Adducet (inquit) eos ad adorandum ipsum ac sibi ob●emporantes sigillo suo no●abit. So that a man would think that these poor misled Sorcerers and Witches had read this Oration of so glorious a Martyr, so aptly do their depositions agree with his predictions.   

THE six ANNOTATION. Whether Magicians make a Circle, or no?  
SVper circulo quod divinitatis symbolum est, etc. The circular figure is the most remote and distant from the figure of the Cross that can be. The Cross must of necessity have four corners, whereas this hath none at all. The Devil useth those marks that are most different and opposite from the sign of our Redemption and his ruin: and if any of his do use the same (as Nazianzen writeth of julian the Apostate) he presently leaveth them as soon as they have made the sign of the Crosse. 
Nazianzen. Orat. 4. cont. julian. Apost.  Whereunto many later Histories do agree, which report that diverse who came unto the assemblies of Witches, when as they had once made the sign of the Cross, they were left alone in the field. The same also happened (as it is more at large amplified in the indictment made against the Witches at avignon) unto a young man, who by his father was carried to the Synagogue where they were to meet: but when he saw what abominable villainies they did, he was much affrighted, and making the sign of the Cross he spoke these words, jesus what is the meaning of this? Whereupon they all vanished away, and the young man remained all alone, and the next day he came home to the village where he dwelled, which was distant from the Synagogue (as they call it) above three leagues, and accused his father for leading of him thither, and ever since those of that Village have called him in their language Masquillon, that is to say, a little Witch: and this boy remained in the prison belonging to the palace of avignon, at the time that the said execution was done, where he was detained for the discovery of the like practices. Epiphanius haeres. 30. doth report, that a young Magician did fly throw the air, and justled against a Christian woman who was washing herself in a bath, but she had no sooner signed herself with the Cross, but she repelled him far enough from her: And therefore Satan doth cause all Crosses to be defaced where he cometh, and teacheth his Disciples to use other marks very different, and (if a man may say it) contrary unto the sign of the Cross, as is plain in the characters of Magicians, which Agrippa a great favourer of the sect of the Beast did unhappily publish unto the world. 
Nazian. Orat. in julian Apostate.  We may further call to mind (for the Devil under one external thing doth hatch and cover a thousand impieties) what julian the Apostate did conceive hereof, who was a man exceedingly addicted unto Devils. He made this interpretation, that when Crosses were enclosed in a Circle, it signified that the religion of Christ jesus was to be depressed and abolished, and that not long after such a sign this should be put in execution. We also see that the roaring Lion when he goeth about to devour his prey, doth with his tail express a circle, out of which the poor beast that is environed with the same, dareth not in any sort to stir, such is the fear that he conceiveth of his adversary. So that we may well apply this short sentence of Peter unto the Devil: Circuit quaerens quem devoret. 
1. Pet. 5.  Thus do these poor and ignorant wretches stand in awe of the Devil, fearing that since they have sworn fealty unto him, he would break their necks, if they should back slide from the same, as appear by their own confessions: for they have voluntarily slaved themselves unto this cruel Tyrant, and therefore do, as it is written, Qui facit peccatum servus est peccati, 
11. Pet. 11.  a quo quis superatus est eius & servus est: 
john 5. 2 Cor. 3.  as on the contrary it is said unto those that are religiously given, Simanseritis in sermone meo, verè liberieritis, & ubi spiritus domini ibi libertas.   

THE SEVENTH ANNOTATION. Whether Witches do use their staff and ointment that they may be transported and carried in the air?  
ADminiculo baculi, quodam nefandissimo unguento, etc. That Sorcerers have for a long time used staves, it appeareth by that which Aben Ezra hath written upon Leviticus: 
Aben Ezra in Leuit. Leuit. 19 Sanct. Pag. in Thesaur. Apoc. 2.  where it is prohibited to do any act appertaining or belonging unto this diabolical art. And he expresseth by what means this was practised, and saith, (as saints Pagninus hath translated his words) Non facietis experimenta per figuras, per baculos, per opera, per motus, per dies & per horas. In which he seemeth to have touched the principal points contained in this Sentence and Indictment against Sorcerers. For touching figures, we see they use the Circle, and for works, they commit wicked pranks upon the dead, especially upon young children, as we will show hereafter: for motion, their bodies are hurried from one place unto another: for days and hours, they observe Thursday after midnight, at which time they are only thus transported, as they all agree and affirm: And the reason hereof may be because the Devil is desirous to have the first fruits, and to be acknowledged in the first part of the week: For the Turks celebrate the Friday, the jews the Saturday, as the Christians do the Sunday: But the Devil hath instituted his Sabbath before them all, that he may have the first adoration. This is that arrogancy of Satan, which is spoken of in the Revelation, 
Apoc. 2.  blessed are they that have not known nor tried Altitudinem Satbanae. Last of all, touching the staff which this Hebrew Doctor doth mention, we see it by experience, that the Sorcerers of our times use staves, bestriding them, and putting them betwixt their legs. Neither was this opinion of so great and learned a Rabbi without the ground and witness of the holy Scripture, as Arias Montanus hath well observed. 
Osea 4. Arias Montan. in Os.  For mention hereof is made in Osea, where it is said, Populus meus in ligno suo interrogavit, & baculus eius annunciavit ei. And it may be that the Devil did invent this custom to counterfeit Moses, who used a staff or a rod in the working of his great miracles: and mention is also made of Aaron's rod that budded, and miraculously brought forth fruit. As for the ointment wherewithal they anoint their staves and bodies, it is certain that the Devil the better to abuse these people, and to cloak and cover his own malice doth make a compound of sundry idle and uneffectual ingredients, as of herbs, roots, and the like: for the devil knoweth full well, that this medley is not a whit powerful to transport their bodies thorough the air from one place to another: and experience itself doth also sufficiently avow the same. So that he doth this to cover his malicious ends, and his aim is leveled at no other mark then to commit murders, and imbrue their hands in shedding of blood, as doth clearly appear by the depositions of all Sorcerers, who do concur and agree upon this point, that at the first it sufficeth, if they can borrow ointment of their neighbours, but when they are at the assembly, the Devil doth declare unto them that they are to have ointment of their own, and that it cannot be effectual and for their purpose, unless they get the grease of young children that have been strangled by them. It is then undoubtedly true that all these herbs and flowers are nothing else but Parerga, that is to say, things that serve for no use but to set a gloss and colour upon that, which is their principal and primary intention: as when a Painter draweth some lines or flourishes about the border of a perfect portraiture. And these are the goodly works which Aben Ezra doth in more obscure terms mention. 
Helias in Thisbe.  Helias the Levite reporteth, that Lilith, that is to say, a woman that wanders by night, used secretly to steal into the bedchambers of those that are newly delivered, to kill young children, that were not above eight days old. 
See Lyran. Genes. 31. Hieron. lib. 1. comment. in Dan ad cap. 2. Terrul. lib. de anima. f. 3.79.  He also saith that the Therasins, whereof the Scripture maketh mention, could not be made without murder. Saint Jerome writeth that Witches cast abroad their charms by touching of dead bodies. Attingunt (inquit) malefici corpora mortuorum: and Tertullian doth enlarge himself in terms more perspicuous for our purpose, saying: Pluribus notum est daemoniorum quoque opera, & immaturas & atroces effici mortes, quas incur sibus deputant. And a little before: Per vim (inquit) & iniuriam saews & immaturus finis extorsit: where he saith, that the Devil doth bring to pass all these goodly devices of his, by the means of those who have vowed themselves unto his service. And therefore S. Augustine wondereth with himself, 
August. lib. 20. de Civit.  and asketh a reason why God should permit that such massacres should be committed upon poor innocent children, yea and upon those who have received the character of his Baptism: whereunto he answereth, that this proceedeth from the judgement of God, which is hidden and removed from our knowledge, and if there were no other thing but the tribute which we owe unto death thorough original sin, it would sufficiently conclude that God doth permit this according to all equity. Neither is this so new a thing unto us, since by divine permission so many young children were slain in Egypt by Pharaoh, and in judea by Herod, unto which these two Tyrants were incited by the instigations of the Devil. 
Apulelus lib. de Asino aureo. cap. 19  We are further to observe what Apuleius writeth touching this argument (who was a part of his own history) by seeing a young woman that was a Witch playing of her pranks before him: whereupon he was accused to be a Sorcerer, and because thos● that were contaminated with this devilish art were then put to death without mercy, he was sane to make two Apologies, thereby to purge himself of these crimes before the governors of Africa. 
Apul. Apolog. 1. & 2.  There are some that conceive his history to be merely fabulous: but as himself reporteth of a great Orator, who when he saw that Apulei●s would by no means credit, that a man might be carried thorough the air, or transformed into an Owl, took him up short and told him; Friend, you talk like a young man that hath as yet made no experience of things, which a●e so full of secrecy and importance. And he further reciteth that afterward he had experience of the truth of the same. But that which giveth reputation and authority unto his history is, that S. 
August. de civit. Dei.  Augustine doth oftentimes allege him, and doth not brand him with any hard opinion of lightness or fiction. This Apuleius doth declare, that on a certain evening by the assistance of a chambermaid, he was brought about midnight to behold the mistress of the house, whereunto he was guided, anointing of herself with a certain unguent which she had within a pot, and when she had made an end of besmearing herself she was changed into an Owl, and began to fly out of the house. He also doth relate what the ingredients of this unguent were, to wit, certain aromatical herbs, and some parts of dead bodies that had been buried and were digged up again for that purpose: that all was boiled together in a great brazen Cauldron in Well water together with the milk of a Cow, the honey of mountains, and other stuff of the like nature, using certain magical words over the whole compound. And this we found also verified by the Witches that were condemned by the above cited sentence, who confessed that they did boil dead bodies, whom they came and digged up by night, and with the grease of their kidneys and certain other herbs they made a certain ointment which they did use. From hence it did arise that the Romans of Apuleius his time did punish witches with death, because they did violate the graves of the dead, to pilfer from thence the bodies of those which lay there ●n●erred, which is not only repugnant to the law of nature, but unto the law of nations, called, Ius gentium. For if those who forced open Sepulchers, that they might from thence steal the jewels and rings which were buried with the dead corpse, were without mercy put to death as sacrilegious persons; how much more severely ought they to be punished, who steal away the bodies themselves? Which Apuleius also witnesseth, relating that it was then the custom to higher certain men to watch dead courses, for fear lest the Witches should come to gnaw and dismember them: adding that himself one evening being set to watch a Course that lay in a certain Hall, there came a Weasel to gnaw the said Course, but this being discovered by him, the Weasel ran out at the hole thorough which it entered. So that it is authentically true, that the Devil hath anciently practised this villainy, for seeing that himself cannot discharge his full malice upon man, whom he capitally hateth, he leaveth it to be executed by those that are his members: and it giveth some satisfaction unto his sanguinary nature, that he may wreak his anger upon the dead. And therefore he is often called in the Revelation the red Dragon, to express how furious, outrageous, and bloodthirsty he is, being as Christ jesus himself saith, a murderer from the beginning. And as God is called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, a lover of men; so by a contrary the Devil is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, a manhater.   

THE EIGHTH ANNOTATION. Whether Witches go in the air?  
PEr aëra ad locum constitutum, etc. Some do doubt whether the Devil can make a human body to go in the air, or no. But this doubtfulness of theirs doth argue a defect and maim in their knowledge, not understanding aright the nature and property of Spirits: nay they are convinced to be ignorant of the Scriptures themselves, for a Spirit is of a more excellent and noble composition than any body whatsoever, and therefore he hath a power in his nature to move according as himself will. It is certain that man is sheltered particularly under the safeguard and protection of God's providence, yet doth not this hinder, but that God may sometimes suffer this to be done, as it is clear by Christ jesus himself, who was carried by the Devil unto a desert, from thence unto a pinnacle of the Temple, and thence unto a mountain. If the Devil did this to Christ, how much more shall he be able to effect the same, when miserable men do quit the service of God, to adore the Devil? The Devil also in the wilderness of Egypt did bring before Pharaoh and the people many great Serpents: for S. Augustine and after him S. Thomas do agree and conclude, that they were true Serpents. We are also to call unto remembrance that, which we have before alleged out of Apuleius, and which he saith that he beheld with his own eyes: and we are to observe the points which we have handled in the sixth Chapter of this book. For why should any man conceit strangely of this point, since Simon Magus himself was carried in the air by Devils? and least any might apprehend that this was merely fancied and not really done, the History saith that he broke his neck, being forsaken (by the commandment of God and his good Angels) by the Devils who were about him for his supportation. 
Clemens lib. recogn. Hipp. orat. de Antichrist. Thessalon. Polid. lib. 9 H●st. Aug. Guli. naugiac.  Semblable hereunto is that which Saint Hippolytus reporteth, saying: that Antichrist shall cause himself to be carried in the air by Devils: whereof there is some probability in the Scriptures. And to descend unto more modern Authors, certain Chroniclers and Historiographers do report, that Berengarius (who was a great Sorcerer) was at Rome at night, and yet the very same night he was found reading of a Lecture at Tours in Touraine: whereunto may be added that which we have noted in the sixth Annotationof the young man, who leapt in the air after a woman.   

THE NINTH ANNOTATION. Whether Witches do eat, drink, and dance in their Synagogue.  
SAltationes, compotationes, comessationes, etc. The works of Satan or of the flesh are as Saint Paul saith, 
Gal. 5.  gluttony, drunkenness, and whoredom, and this was the people of Israel's case when they danced be●ore their calf, as our Sorcerers do before their Devil: for it is said of them; 
Exod. 34.  comederunt & biberunt, & surrexerunt ludere, id est, fornicari, even so the Devil doth make his servants leap and dance, and afterward he causeth them to banquet and make merry, and at last as we shall see, to commit fornication and all uncleanness, And this is Saint jeroms observation, when he writeth these very words: 
Hierony. lb. 3. comen. in Ep●st. ad Ephes. ca 4.  Nam & barbara quaedam nomina corum esse dicuntur, ut saepe confessi sunt high, quos verè vulgus maleficos vocat: & incantationes, & preces, & colores var●● & diversa velmetallorum velciborum, ad quae invocati assistere daemons, & infelices animas capere memorantur. Now whereas S. Jerome saith that the Devils do agree upon a set place to receive certain victuals which are promised unto them, this is to be understood of the dead bodies, which the Witches do dedicated and set before them in a place that shall be designed for that purpose: where they cause them to be sodd and afterward eaten by the whole assembly after an abominable kind of Anthropophagy: and in all likelie-hood this is done to shake the Article of the Resurrection. For as Pliny doth atheistically argue, how can those bodies rise again in their own substance, although God put his finger thereunto, when as now the flesh is eaten by others, and is changed into the substance of those who have devoured the same. Besides, by this barbarous and brutish manner of seeding, he maketh them to transgress the very law of nature, and so indeed maketh them like unto beasts, so that when Saint Jerome writeth that the Devils are very serviceable unto those, that will promise unto him such kind of victuals, it is not to be conceived that they do eat any thing, for they are Spirits, but that they induce & persuade others to eat of these diabolical viands, because they know the impiety and wickedness of such an execrable diet: for it is directly against the first commandment which God gave unto man after the flood, to re-establish the law of nature, which by Giants and other wicked people had been much violated and profaned. I give you leave (saith he) to eat of all living creatures upon the face of the earth, but I forbid you to spill the blood of man; 
Genes. 9  that is, to eat and devour man's flesh. For in this passage of Genesis, as the text itself declareth it, there was no question or mention of murder, but only touching the diversity and use of meats. So that by this text, Anthropophagy, or eating of man's flesh is expressly forbidden, and therefore the Devil hath brought up the practice thereof amongst his people, because it is a thing against humanity and reason: and this is the cause why he gathereth them together, and inciteth them to those abominable banquets and merriments. Touching other victuals and refreshments which he causeth them to take, although in the eating of them they please and give contentment unto their taste, yet when these poor wretches return unto their own homes, they are then as much or more hungry than they were before. Conformable hereunto is the observation of Saint Thomas, who saith, that although all natural bodies in respect of motion and quality are under the command of Spirits, yet can they not change the substances of them, of which God is the sole creator, but are only powerful to make an alteration or change in the accidents. And therefore the Devil cannot make a stone bread: so that we may hence conclude, that this is out of the compass of his natural power, and that such meats are so only in apparancy, being clothed with certain qualities of bread, wine, or flesh: & these qualities are but of short continuance, for as Saint Thomas saith, the works of the Devil cannot be permanent, because they have not the prop and ground work of true substances. So that this was it, that showed Christ jesus to be the true God, because he had not only caused five thousand to eat, 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, 
1. Reg. 19  was framed by the fingar of God, because in the strength thereof he walked 40. days and forty nights. The same may be said of the Manna in the deser●, which did fill and satisfy those that did eat of the same, as it is said, Pae●e caeli saturavit eos. Therefore it is a property peculiar unto God alone to give corporal food and sustenance unto men, either by the means of his creatures, or by some other extraordinary power. I a●t a (said David) super Dominum curam tu●m, & ipse te e●●triel; 
Psal. 54.  & aperis tu (domine) manum tuam, & ●mple● omne animal benedictione. This being altogether hid from these miserable creatures, they go a whoring after Satan in the time of their necessity, and imagine that it is in his power to keep them from hunger or from any other want, wherewith they are pinched, by giving unto them victuals or money 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, wolves, or any of the like resemblances, (as Witches have 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 witness) we are not to conceive 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 Devil) but that the Devil doth cover and clothe their bodies with a cloud of air, having the resemblance of such a beast. For as he sometimes seemeth to be a perfect man, because he hath taken such an airy form upon him, so doth it also appear unto those that behold these Witches, and unto themselves also that they are perfect beasts, although in truth it be otherwise: and thereupon S. Thomas doth thus conclude. 
P. p. q. 114. art. 4.  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, etc. And afterward he cometh to describe the means how this is done, in apparancy and show. Cum daemon possit formare corpus ex aëre, cuiuscunque formae & figurae ut illud assumens in eo visibiliter appareat: potest eadem ratione circumponere cuiuscunque rei corporeae quamcunque formam corpoream, ut in eius specie videatur. And this is farther proved by the sentence taken out of S. Augustine in the 18. book of the City of God. It may also very well be, that the Devil may imprint into their fantasies such kind of shapes, and then they will apprehend them as though they were true and real forms: the experience whereof we are taught by those that are frantic, wh● think they see Toads, Serpents and Dragons flying and crawling up and down their chambers where they lie, neither can any one persuade the contrary unto them, because these shapes are as properly inherent in the common sense as in the fantasy itself, whether they are sent by transmission from the eyes. Neither ought we to think that Nabuchodonosor was substantially changed into a beast, although that this happened unto him by the power and finger of God, but that he was rather deprived for a time of his understanding, thereby to chastise a●d humble him for his transgressions, and was afterward by special grace resettled in his former senses. And the text affirmeth not that his substance was changed, but his heart, which himself doth afterward interpret, when he saith, Sensus meus reuer sus est ad me. 
Hieron. in Dan.  Whereupon S. Jerome saith, Quand● 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 Nabuchodon●sors case until God had compassion of him, at what time he was reclaimed and reduced unto himself, and craved pardon of Almighty God. Touching Lo●s wife, she was indeed changed into a pillar of salt, but it was either after her death, or upon the very instant of the same, and her body in succession of time was turned into the mould from whence it was taken. Thus we see the devils disability in changing the substance or shape of man, although he may counterfeit and cover the same with his shows and appearances. Of this nature shall the miracles of Antichrist be, which shall be lying signs, framed to all kinds of deception by the industriousnes and art of Devils. Thus when S. Augustine reciteth the history of the Hostesses of Italy, who used to give a certain kind of broth unto their guests of their own making, which when they had once eaten, they were presently changed into Horses, Mules, or Asses, and were made to carry all burdens and loads which they pleased to put upon them, till they came to a certain place; we must not think that these men lost the use of their natural reason, because by virtue thereof they saw and conceived themselves to be beasts according to their bodily shapes, and being come unto the said place they returned unto their former estate. Saint Augustine saith not that these things are fables, but that they may either be so indeed, or else may seem to be what they are not, by charms and collusions. And concludeth, that when it is so indeed, we are not to think that the substance of the man is turned into the substance of the beast, but that it is only thus in external appearance by the working of the Devil▪ Nec sane (inquit) Daemons naturas creant, si aliquid tale faciunt de qualibus factis ista vertitur quaestio: sed specie tenus, quae á vero Deo sunt creata commutant, ut videantur esse quod non sunt. And speaking of Apuleius, whom he reporteth to have been turned into an ass, he saith, that either Apuleius did counterfeit and devise such a thing, or did set it down in writing as it really happened. I ste (inquit) aut iudicavit aut finxit. And for the burdens which he carried, it was (said he) the Devil who did bear and undergo them for him.   

THE TENTH ANNOTATION. Whether witches worship the Devil in the form of a Goat?  
COluistis & adorastis in formam & speciem foedissimi & nigerrim● hirci, etc. That the Devil is ambitious of nothing more than to be worshipped as a God, we have formerly at large declared, and concerning the visible form in which he doth appear, we have likewise showed out of S. Augustine, that it is not permitted unto him to invest himself with what form he will or naturally can take upon him, but he is limited unto such semblances as God is pleased to permit unto him: and therefore saith S. Augustine, there is no question but he would have taken a goodlier and more specious resemblance upon him, than the form of the Serpent was, if God would have suffered him so to do: but God would not have it so. When he comes to be adored, he appeareth not in a human form, but as the Witches themselves have deposed, as soon as they are agreed of the time that he is to mount upon the altar (which is some rock or great stone in the fields) there to be worshipped by them, he instantly turneth himself into the form of a great black Goat, although in all other occasions he useth to appear in the shape of a man: for God will not suffer him thus to abuse the nature of man, because Christ jesus his only Son is a true man, and worshipped as God and man both together: for the Hypostatical union of both natures is so indissoluble and so fast linked one to the other, that there is but one essence or person that ariseth from both natures. Again, if the Devil had presented himself in an human form, our first parents might have conceited him to have been the Messias, 
Genes. 2. Ephes. 5.  who was already revealed and fore promised to Adam, as Saint Paul expresseth it. Hence it is that God will not suffer him to assume the form of the Son of God when he goeth about to be worshipped, but only of a beast, or of some such monstrous and i● favoured shapes, which are one half of them beasts, and the other addition of a different form unto it, as are Centaurs and other such prodigious resemblances, which were indeed nothing else but Devils: and many times they appear, as Pliny saith of sea monsters, with a long tail of a Serpent, by which exorbitant parts and so unusual in the course of nature, they are known to be true monsters. And this is S. 
Apoc. 3.  john's meaning when in the Revelation he doth so often ingeminate, that men shall come and worship the Beast: by which a man may probably guess that he meaneth Satan changing himself into a beast: for we need not to make inquiry after a mystical sense of such places as these, when literally a man may interpret the Scripture. Touching the form of the beast, which he ordenarliy assumeth unto himself, it is a thing not to be controverted that he presenteth himself in the form of a Goat. And here we are to note, that there are three or four passages in the Scripture which have a great resemblance and affinity with this point. The first is in the 17. of Leviticus, where it is said, 
Leuit. 17.  Nequaquam ultra immolabunt hostias suas daemonibus. The second and third passage is in the 30. and 34. of Esay. 
Esa. 13.34.  Pilosi saltabunt ibi. In which places the Hebrew word Sehir signifieth three several things; first a Goat, secondly something that is hairy, as Esau was for his hairynesse surnamed Sehir, and the mountains unto which he used to resort were called, Montes Sehir: thirdly, it signifieth the Devil, and thus doth S. Jerome render the word in the 17. chap. of Leviticus: the like also doth the author of the Chaldean translation. Touching the two first significations, 
Versio. Cada.  it appeareth that the one hath a dependence upon the other, because a Goat is the most shaggy beast of all other creatures: but why the Devil should be called by the name of Goat, or of a beast that is shaggy, Rabbi Quimhi, the best interpreter of Hebrew words amongst the jews, rendereth this reason, because he appeareth in the shaggy form of a Goat to those that put their confidence in him. This is the observation of S. Thomas 12. q. 102. 
Rabbi Quimh●in lib. radit.  art. 3. And Doctor Lyranus upon the 12. of exod. and 1. Reg. 30. Hence it is that the Chaldean interpreter and S. ●erome have by this word Goat, meant and interpreted the Devil, and thus is he called by the Witches themselves, as is evinced out of their own depositions. So that it is no new thing that the Diu●ll doth show himself in the form of a Goat to those that have sl●u●d themselves unto him, and do him homage and service. saints Pagninus following the same signification upon the place of the 30. 
Esa. 13.34. S. Pagnin.  and 34. of Esay, where the text saith, that the Sebirins shall leap and dance in the wilderness, doth thus interpret the same. The Devils shall dance there. And this also is verified by the witness of Witches, who affirm that this goatish Devil doth leap and dance amongst them in their night assemblies in the deserts. Moreover, it is very remarkable that the Septuagint Interpreters have rendered this Hebrew word of the 17. 
Septuagint. in terpret.  of Leuit. by the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, fools: and the Italians borrowing that word from the Grecians, do call those that are ridiculous and impertinent in their behaviour, Matos, that is to say, fools. And the truth is, men do now in the country of Province call such Spirits fools, or mad-capps, because they play many fond pranks, as laughing, leaping, dancing and whistling: and in this respect have the Septuagints translated the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
S. Thom. 1.2. q. ●●. art. 4. ad 3.  To this purpose is the saying of S. Thomas, who affirmeth that the Devils do show many light and careless behaviours, as laughing, leaping & whistling which are but venial sins in men, but the Devils use these kind of gestures thereby to familiarize themselves with men, and in conclusion to entice them into his nets by these semblances of merriment. Thus S. A●hanasius maketh mention of Devils that sung songs. 
Athanas. in vita An●hon.  In profane histories we find that the two most ancient Oracles, the one called Hammonium, which cometh from the word Ham, or as we pronounce it Cham: the other called Dodonaeum, which cometh from the word Dodonum, of whom mention is made in the tenth of Genesis amongst the grandchildren of Noah, 
Genes. 10.  the first of them was in the form of a Goat, and the second in the shape of a Ram with great horns. So that it is no novelty to affirm that the Devil doth cause himself to be adored in the form of a Goat. And to descend to our more modern relations, 
Alphons. de Castro. advers. Haeres. lib. 1. cap. 15.  Alphonsus de Castro doth report that in the country of Biscay they have found it to be certain, that divers women and some men have assembled themselves together in a Mountain, where a black Goat did visibly present himself before them, whom they all worshipped. In this late history of the Magician Gaufridy, Belzebub repining at the too abundant mercy of God, doth reprehend the Magicians for their adoring of a Goat.   

THE ELEVENTH ANNOTATION. Whether there be Incubi and Succubi?  
VOs viri cum succubis, vos malieres cum insubis fornicati estis, etc. From hence we may learn the reason why the Devil appeareth in the form of a Goat, because he is the most rank and the most lustful of all other creatures whatsoever, neither doth he ever observe set times for his hot luxurious nature, as all other beasts use to do. The Devil doth assemble his people in a place designed for such a purpose, and there maketh them to commit uncleanness, and himself is the first and forwardest to practise the like abominations, and appeareth unto women in the shape of a man, and unto men in the fashion of a woman, by which means he induceth them to defile themselves with those devilish and execrable copulations with him; not that he receiveth any delectation or pleasure from the same, but as S. Thomas saith, (giving the reason why S. Augustine did affirm, 
August. in Levit S. Thom. 1.2. q. 73. art. ad. 2.  that the Devil took more delight in Idolatry and fornication, then in any other sin whatsoever) he therefore is delighted with them both, because by the first he usurpeth upon the glory of God, which is his first and principal intention: and secondly, he keepeth both men and women in his claws with more security, by fastening them unto him through the sin of lust; for by reason of the strong and vehement delectation which it carrieth with it, he maketh them to stick close unto him, so that when they fall into the same, they will be hardly able to recover themselves again. He also maketh them to lose the use of their reason, so that they have no more command and sovereignty of themselves, than the very beasts have: especially when they are once enured to these sensual delights which are so vehement, 
Tertull. de anima.  that Tertull●an was of opinion, that as the body of an Infant is engendered from a portion of corporeal substance, so is the soul also begotten from a part of his soul that doth beget: for (saith he) we see that in the act of generation, the soul, as if it were divided into portions, hath not the power to produce any act of reason. And hereupon it groweth, that the Devil is so much taken with this filthy and unclean sensuality, as appeareth by the reasons which we have alleged. Neither are we to question whether such a thing may be practised by the help and working of the Devil, since it is out of all controversy, that he doth and may take (when he is not in the act of adoration) any external form, that he pleaseth to invest himself withal, especially amongst those who have abandoned themselves unto him, and have done him fealty and homage. And although there were no other proof than that two of the most famous Doctors, the one amongst the fathers, the other amongst the Schoolmen, 
August. lib. 15. de ci●●t. cap. 88 Thom. p. q. 51. art. 3. ad 6.  that is to say, S. Augustine and S. Thomas do concur and agree upon this point, and do expressly aver, that it were impudence to deny the clearness of this truth, yet is this confirmation enough to create a belief in men, that it is a certain and undoubted verity. And hereupon it is, why the Turks do not think it strange which we have amongst the Articles of our Creed, that a Virgin should be conceived by the holy Ghost, because they think that this may be easily done unto all Virgins, since they are assured by experience, that be there Virgins never so closely restrained and kept from the company of men, yet are they many times found to be with child: and this is the cunning and practice of the Devil, Qui surripit aes demum in fundit semen. Moreover this is shadowed out unto us by the ancient Histories and Poets, who do frequently mention, that their Gods came down from heaven to commit folly and uncleanness with their fairest women, and had often times issue by them. The like doth Apuleius report of his times: and these Gods (as they termed them) are nothing else but Devils, as it is written, Omnes Dij gentium Daemonia. To conclude this and the precedent Annotation, I should thus remember these kind of people, that God doth permit the Devil to appear unto them in the form of a Goat, thereby to put them in mind, that they are to assure themselves they shall be placed amongst the Goats in that great and last day of judgement, because they have leagued and combined themselves with Goats in this world, and have committed execrable idolatry unto them, as if they had been Gods. We will only add, that the greatest part of the ancient Greek and Latin Poets are clear of opinion, that Devils do desire and practise to have carnal knowledge with women: yea S. Jerome himself useth these words. Daemons quibujdam amoribus serviunt, etc. And justin Martyr saith that this is not peculiar to women alone, but is common unto men also, whereby he doth plainly express himself, that Devils do vary sexes: which is also the opinion of S. Augustine. For although they, that did labour to interpret and accommodate the sixth chapter of Genesis to this particular, are worthily reproved by him, because the precedent and following passages do declare, that the mention which is there made, is of men, and not of Angels: as S. Augustine well showeth, yet doth he not disapprove the opinion of the ancients touching this carnal commixtion, but on the contrary he affirmeth, that it is an impudence to deny it. justin the Historian in his 11. Book relateth, that Olympias mother unto Alexander the great, did freely confess unto her husband, that Alexander was no son of his, but was begotten by a serpent, with whom she had carnal knowledge. And hereupon did her husband repudiate her as an adulteress, and ever after would Alexander style himself the son of the Gods, and not of Philip. He also reporteth in his 15. Book, that Loadice mother unto Seleucus did affirm, that she kept company with the God Apollo in her sleep, who (as she thought in her dream) gave a ring unto her, and when she awoke in the morning, she found the ring in her bed. But such kind of women, are full of impiety, and God hath utterly abandoned and given them up unto themselves.   
FINIS.   

Ad Authorem Epigramma.  
ANgelicum nomen claris virtutibus aequas  
Conueniunt rebus nomina saepe suis,  
Angelus ut Domini magna virtute Draconum  
Turbam devicit, corpora foeda necans.  
Sortilegos tua sic vincit doctrina Michaël,  
Quae clarè illorum dogmata falsa probat.  
Angelicae laudi tua credito gloria par est,  
Damonis astutiam fortis uter que fugat.  
BAPTISTA BADERUS Parisiensis in eodem Parisiensi Senatu Patronus.   

AN ALPHABETICAL TABLE OF THE principal matters contained in the first part.  

A  ABominations of the synagogues of magicians. 
302.305  Abraham sacrificeth his son. 
107  Absolution required in him that confesseth himself. 
127  Abyron & Dathan swallowed up by the earth for their impieties. 
213  Accusation of Sorcerers. 
8  The acts of Adoration of Verrine. 
3.143.185  An Act of humility in Magdalene. 
149  Adoration of Verrine. 
3.143.185  Adjuration of Verrine. 
103.123  Adam driven out of Paradise for his disobedience. 
133  Adam's Repentance. 
115  Adam, and what he did. 
44.217.246.106  Adoration of the Eucharist. 
26.33  Adoration of the Goat in the synagogue. 
302  Adoration of God by a Devil in a miracle. 
89  An advertizement unto Monks and Priests. 
133.144  An advice to write that which the Devil delivered. 
30  An advice given to Priests. 
104.  and unto religious persons. 
172.  and generally unto all men. 
192.238.274  The Age wherein we are to do penance. 
237  Agnus dei is a lamb for true Christians, but a roaring Lion for Devils. 
24  Against such as address themselves to Witches. 
253  Allusion made by the Devil touching the constraint which be suffereth in exorcisms. 
204  Saint Andrew's day appointed by the Devils to carry away Magdalene. 
1.2  Angels of heaven and their force. 
36  Angels which are our guardians ought to be worshipped, and why? 
199  Angels and Saints are our advocates. 
147  Angels are not able to sing at full the praises of God. 
136  Angels that were goodly creatures condemned to hell for their pride. 
181  Angels are waiters at the table of God. 
184  Answers of the devils which were in the body of Louyse. 
2.3  Antichrist borne. 
260.268.269.299.305  Antichrist will cause himself to be adored, and the Kings of the earth shall serve him. 
267  Apostrophe unto S. Magdalene. 
298  Apostrophe to the laity. 
145.274  Arrival of Lewes to S. Baume. 
287  Arrival of S. Magdalen's mother to S. Baume. 
13  Arrival of Father Michaelis to S. Baume. 
283  Arrival of Magdalene to S. Baumie. 
1  The Attributes given to divine persons. 
46  Audience given to Magdalene. 
290  An Ave said for our enemies weighs more than a Pater for our friends. 
257  Authority of the Church. 
171  Authority of Priests. 
190   

B  Balberith is he that tempteth men to blaspheme God. 
252  S. Baume ought to be reverenced. 
226.281  Baptism not regarded. 
123  Barbarous nations live in darkness 
123  The Bee ought to be proposed to our imitation. 
229  Beatitude not essential but accidental may be augmented. 
96  Belzebub tosseth Magdaleve from one side to another 
21  Belzebub belloweth like a bull, and casteth Magdalen's shoes at Louyse head. 
6  Belzebub maketh an out cry when he heard these words Ecce Ancilla domini. 
24  Belzebub sweareth that Louyse is possessed. 
294  Belzebub in speaking to another Devil doth imitate the Exorcist. 
66  Belzebub humbled and trodden under feet. 
86.124  Belzebub complaineth to God of his too great mercy. 
62.63.73.74  S. Bernard a great familiar of the Virgins. 
194  Beauty of Paradise. 
38.281  Beads without works are of none avail. 
80.81  Birds of the air bless God. 
250  Blindness of men 
188  He is Blind who neither hath understanding nor will to do good. 
141  Book of life and death in Gods keeping. 
271  The Booko of the Crucifix. 
145.275  The Book with two leaves. 
173  Bread taken for the species and form of bread. 
151   

C  CAluenists believe not the Church of Rome. 
39  Capuchins go to Marseille. 
299  Carreau one of the Devils. 
243.116  Catherine of France guardian unto Magdalene. 
6  Caroches enter into hell, but men go to Paradise on foot. 
21.124  A Change in the life of Magdalene. 
132  The Charity of Saints. 
37  The Charity of Christ jesus. 
77  Charity the daughter of God. 
44  Christians that serve not God are miserable. 
17  The Church shall examine all these things. 
116  Out of the Church there is no salvation, and it is but one. 
209  Single Combats prohibited by God. 
135.242  Confession of Magdalene. 
8  The holy Communion the table of the King of Kings. 
183  Confession without due preparation is not good. 
126  Confessors and Exorcists are excluded from the consultations. 
289  Consultations touching the verification of the acts. 
289  Considerations to be thought upon when we sit at table. 
228.229  Consultation touching the business of the Magician. 
185  Conversion of Magicians. 
261.  It is a miracle. 
305  Constraint of Verrine. 
18.20.57.58.64.106  Constraint of Belzebub to renounce the actions of the Magicians. 
241  Constraint of the Devils to speak truth. 
42.43.91.  and to humble themselves. 
63.92.93.160.186  Contradiction when the miracles of God are wrought. 
205  Contradiction of Leviathan 
152  Cooperation of the creature with God. 
229  Five Counsels or instructions given to Louyse. 
40.  and to Magdalene. 
40  The Contrition of Magdalene. 
10  Another Consultation how to proceed in case that the Magician would not confess. 
106  The Contempt of Devils towards our Lady. 
5.182.  The Contempt which some have of Priests is not to be regarded by Priests. 
135  The Cross a glass in which we are all to look, 
145  Christ jesus is the same also. 
146  The Cruelty of the Magician Lewes. 
298  All Creatures obey God. 
60  Damnable Curiosity touching the blessed Sacrament. 
90  The Curious fall into a pit out of which they cannot get when they will. 
116.90.133  The Custom of the Dominicans in saying of their Rosary 
3   

D  DAmnation the recompense of Devils. 
60.61  Dathan and Abyron swallowed up for their impieties. 
213  Death, and the sundry sorts thereof. 
170  The Deformity of Devils and the damned. 
38.61  The Devil begins to speak at the first exorcisms, but by constraint. 
2.3.157  The Devil boweth himself to worship God. 
3  The Devil that is inferior, dareth not speak before his superior. 
6  Devils make dainty to tell their names, for fear of being exorcised, commanded and punished. 
66  The Devil seen by Magdalene. 
14  The Devils beaten. 
24.25  The Devils are constrained to speak at S. Baume. 
30  The Devils would overthrow the company of S. Ursula. 
34.89  The principal Devils that were in Magdalene. 
39  The Devils condemned for one only sin, and why. 
93.64  Devils are thieves. 
90  Devils are uncapable of conversion. 
90  The Devil commandeth not: neither are we to obey him. 
94  The Devil doth falsely affirm that Lewes was no Magician, and that Magdalene was not bewitched. 
131  The Devil employed by God, and why? 
236  The Devils that tempted our first parents. 
266  The Devil exprobateth Lewes with his villains. 
289  The Devils are bound. 
300 304  The Devil resisteth and disputeth against God. 
24.143  The Devil is proud, and is vexed that God would choose a woman to be the instrument of so important a business. 
85.54  The Devil issueth forth like a blast from the body of Louyse. 
210.211  The Devils keep Magdalene bound in all her body to make her to despair. 
84  Devils who are forced by God or his Church to swear a truth cannot lie. 
29.88.91.92.95.153.154  Devils do laugh at those who are curious. 
51  The Devils and their number which was in the body of Louyse. 
3  A Dialogue of the soul and the body. 
217  A Dialogue between Verrine and Leviathan. 
161.187  A Dialogue between Verrine and Belzebub. 
62  A Dialogue between Verrine and the Exorcist. 
186  A Dialogue between Leviathan & one of the fathers. 
296  That it is difficult to believe what we cannot comprehend. 
277.278  The Difference of possession. 
301  The first Discovery of the Magician. 
82  Discourse touching the blessed Trinity. 
43.44.  and of their consultation. 
45  Discourse touching the French King lately deceased. 
219.263.272  Discourse touching the possession of Louyse and the progress thereof. 
137.138  Discourse unto the people 
145  Discourse touching the three Kings. 
306  Discourse of the pains of hell. 
19.20  Discourse of the birth of our Lord well worthy to be read. 
230.243.244  Discourse of Verrine touching Saints. 
68.69  Disputation between one of the Fathers and Verrine. 
90.91.201  Disputation between the Exorcist and the Devil. 
186  Disputation of Leviathan with Verrine. 
151.152.154  Disputation of Belzebub with Verrine. 
62.63  Diversities of offices amongst the Devils. 
170.191  S. Dominick with the good Angel of Magdalene intercede for her. 
13.15  verrine's enemy. 
37.189.203  S. Dominicks praises. 
190.197.198.203.  Doubt of the truth of this history. 
223   

E  THe Earth made of nothing. 
222  The End crowneth the work. 
272  Enmity between Devils. 
6  Eucharist. 
90.151.182.183.191  Eve created without sin. 
207  Examination of the acts. 
308  Example of the Publican and Pharisee in S. Luke. 
180  Exclamation touching the conception of our Lady. 
4  Exclamation upon the praises of God. 
6  Exclamation touching the day of judgement. 
16  Exclamation of Verrine to God who constrained him. 
27  Exclamation against the proud and curious. 
28  Exclamation unto the Church. 
97  Exclamation of the Devil. 
6.21.24.78  Exhortation to Magdalene. 
10.91.147  Exhortation to the poor. 
31.225  The Exorcist demandeth the Devil Verrine what Saints did most trouble him. 
3  The Exorcist changed. 
296   

F  FAith sufficient in receiving of the Sacrament. 
90  Fasts recommended. 
122  Father d' Abruc cometh to S. Baume. 
195.287  A father is not to answer for his sons offences, and of what son this is to be understood. 
177  Fear is not available without love. 
226  A feeling of devotion and strength at the prayers of the Saints. 
3  Force of Devils limited. 
35  The force of Louyse. 
71  Francis Billet exorciseth at Saint Baume. 
90  Francis Billet useth much patience. 
2  Francis Billet writeth to the Priests of the doctrine a letter, and the tenure thereof. 
155.156  The friends that God hath at his table the four feasts of the year. 
121  Frequenting of the Sacrament. 
269  The Fright wherein Magdalene was. 
30   

G  Galleyslaves are more happy than sinners, and why? 
248  The Guardian of Magdalene. 
6  The Guardian of Mary was joseph. 
249  The Gates of Paradise very narrow. 
124.200  The holy Ghost called a fire. 
235  Gloria in excelsis sung at the birth of our Saviour. 
224  Gloria in excelsis to be sung by Devils is a great miracle. 
245  God adored in the cratch with bowing down of the knees. 
233.247  Gods goodness towards men. 
96.  his mercy. 
101.115. 268.  and goodness towards Magdalene. 
84  God is a Physician. 
268  God speaketh by an inward intelligence. 
187.189  God resisteth the proud, & giveth grace to the humble. 
40  God is never a witness unto falsehood. 
188  God preventeth the sinner. 
115  God is so beautiful that the Devils would willingly endure all torments to have but one glance of him. 
12  God maketh reservation to himself of three things. 
213  God is incomprehensible. 
96.136.259  God calleth no man to reject him afterwards. 
10  God cannot lie. 
31  God is merciful. 
99.120.167  God is not to be served out of expectation of recompense, but rather out of love. 
122  God doth expressly command that they who keep not his law should be punished. 
109.110  God is obeyed by all his creatures. 
135.136  God created the creature without any consent of it. 
272  God descendeth upon the earth, and how. 
179  The government of a family appertaineth not to women but to their husbands, unless they do prudently manage things. 
237  The grace which was given to the Virgin. 
208.281.282  Grace is far removed from the sinner. 
185  A Great reprehension of men. 
262  A Great sinner needeth great repentance. 
98  Gresill a name of one of the Devils. 
237   

H  Hardness of Magdalen's heart. 
7  Hell in an uproar. 
62.66  An Heretic withdraweth himself much confounded. 
155  An Heretic reproved; as also those that are curious. 
133.134.154  This History is to be published unto all. 
245  This History found fault withal. 
245  Honour ought to be snewed unto priests. 
129  Honour ought to be given unto Baptism. 
123  Humility representeth the birth of God. 
124  Humility recommended unto us. 
70.117.134.135.220.285  The Humility of our Lady. 
36.281.248  The Humility of Magdalene. 
129   

I  jeremias sanctified from his mother's womb. 
207  jesus Christ hath a glorified body in the Sacrament, which taketh up no place. 
182  jesus Christ descends in his divinity and humanity in Saint Baume to visit Saint Magdalene. 
281  jesus Christ a King. 
247.248  jesus Christ is before his mother, and how? 
215.216  jesus a Painter. 
148.167  Incredulity reproved. 
132.232.234.246.  Ingratitude of men. 
26.35.146  Intellectual conferences internally expressed. 
27.28.53.56.57.176  Interrogatories propounded to Lewes. 
287  Interrogatories of the Exorcist. 
3  Interrogatories of the Exorcists to Magdalene. 
11  An invective against the Magician. 
216.220  john the Evangelist compared to an Eagle and his prerogatives. 
259.260  joseph is in doubt, 
223.  and is sanctified. 
228  The judgement day of Godwill be very terrible. 
10.11 286.287  judgement that is rash is nought. 
136   

K  THe King of the Ninevites did wisely take sackcloth and ashes, to appease the wrath of God. 
119   

L  A Letter of Magdalene unto the Virgin changed and corrected. 
40.41.42  A Letter of Magdalene to Saint Magdalene, and the tenor thereof. 
22  A Letter sent to sundry persons. 
59.100.104.107.108.  Lewes' unlearned. 
288  Lewes despised of the Devils. 
288  Lewes striketh an horror into Magdalene. 
288.289  Lewes had no memory in him. 
292  Lewes accused by Belzebub to be a Magician. 
292  Lewes accused by Leviathan. 
296.  and by Verrine. 
301  Lewes goeth to avignon and Aix, there to be declared innocent. 
308  Lewes is shut up in the place of holy penance, which was locked with a key. 
289  Lewes very familiar and dear unto the Capuchin fathers. 
102  Lewes playeth the Hypocrite and Pharisee. 
288.297 298  Light what it signifieth. 
143  The Love of God and the recompense that attendeth it. 
123  The love of a man's self. 
251  Louyse reciteth to her superior all her temptations and intrinsic speakings. 
58.  Louyse to be examined. 
94  Louyse exorcised by Father Francis Domptius. 
2.  Baptized in a kitchen. 
55  Louyse was an Huguenot. 
32.55.149.263  Louyse possessed for Magdalen's sake. 
29.157  In Louyse many signs of possession. 
106.120.138.263.  She is at peace with conscience although she be possessed. 
57  Louyse exorcised by Lewes the priest. 
287  Louyse is possessed for the conversion of two souls especially, and by a consequent of many others. 
120  Louyse offereth her prayers to God for Lewes. 
275.283.287  Lucia for saketh all for the love of God. 
49   

M  Magdalene troubled with Incubi. 
33.300  Magdalene shall be repentant. 
129  Magdalene contemneth and resisteth the Devils. 
33  Magdalene brought to the holy place of penance to avoid a danger. 
2  Magdalene spiteth at the persuasion of the Exorcist. 
11  Magdalene strongly tempted by Belzebub at the time of communion. 
49  Magdalene changed. 
147  Magdalene at times wavereth. 
116.118.119  Magdalene weary and prostrateth herself at the feet of the Dominican. 
8.10  Saint Magdalene the first among sinners. 
36.  and in beaven is the next after the mother of God. 
189  Magdalene a table. 
148  Magdalene given to the Devil and by whom. 
116  Magdalene falleth down at her mother's feet. 
14  S. Magdalene intercedeth for Magdalene. 
13  Magicians are not possessed. 
304  Magicians spread abroad ill savours, and cast some of their stinks upon two Fathers. 
301  Magic much used. 
282  Maladies of men. 
267.268  Malice of this world. 
26  Maliciousness of Lewes. 
282.297.298  Man is endowed with free will. 
272  The manner of Magdalen's transformation in soul, and of others also. 
147  The Mantle or cloak of impiety. 
259  Mary the Moon, and her son the Sun. 
222.  and the Saints, Stars. 
ibid.  Mary intercedeth for sinners. 
9  Mary conceived without original sin. 
205.206  Mary the sinner's advocate. 
41.42.128.147  Mary the goodliest creature that ever God made. She is a garden. 
4.47.233  Mary is a ladder. 
19.8  Mary is all in all. 
5.  She is the temple of the blessed trinity. 
4.5  mary's prayers. 
233.270  Martha next after the mother of God, and why? 
50.  She is loved by Mary. 
53  Martyrdom of S. Lucia and the Virgins. 
49  Martyrs ten thousand went in one day to Paradise. 
125  The Mass of a wicked Priest is good. 
32  Memory representeth the eternal father. 
193  Menaces of the Devil to carry away Magdalene. 
2  Menaces of Belzebub. 
10  Menaces of Lewes the Magician. 
291  The Mercy of God. 
11.73.77.  and his justice. 
44  The Mercy of Christ jesus. 
45.48.62.  and of our Lady. 
78  Mercy and justice the two daughters of God. 
44  Miracles discovered. 
34.43.68.88.143.205  Miracles oppugned. 
205  A great miracle that the Devil should praise heaven. 
20  A great Miracle, that God by the pronouncing of four words should descend upon the Altar. 
133  Miserable is he who giveth good counsel unto others, and keepeth none for himself. 
110.112.113  Mortification recommended unto us. 
68.130  The Mother of God ever intercedeth for Magdalene. 
9  The Mother of God dared not to touch him upon his birth day. 
183  Moses one of the four trumpets, who together with Saint john shall come and summon men to judgement. 
265   

N  NAbuchodonosor turned into a beast, and is saved. 
251.258  Names of the Devils which were in the body of Louyse. 
3  The name of Verrine shall be razed forth. 
259  Neighbours necessities to be relieved. 
226.227  Every night two Priests watch with Magdalene 
84  No man without sin. 
239  True nobility. 
252  True nobility cometh from heaven. 
243  Nonnus would not baptise Pelagia. 
40  Nostre Dame de grace, the place where Magdalene was exorcised. 
1   

O  THe Oath of the Devil. 
131  Oaths that are of validity. 
92.165.209.304  The Oaths of Belzebub and Verrine. 
35.63.64  Without Obedience no Paradise. 
40  Obedience in some cases not to be given. 
175  Obedience recommended. 
126.133.134.171  Obstinacy and hardness of heart in Magicians accompanied with a great blindness. 
254  Offices to be performed by religious persons. 
144  Offices of the Devils. 
170.191  The order of S. Dominicke admitteth not mortal sin. 
206  The Order of S. Dominick extolled. 
206.263  The Order that is Hierarchichall and appertaining to the Church is not among the good Angels themselves. 
93  Order among the Devils. 
80   

P  THe pains of hell are not so unsufferable as the wrath of that great God 
17  The pains of hell. 
19.60.61.121.122  Pains of this world as flowers, but the pames of hell are truly punishments. 
133  Gates of Paradise very narrow. 
124.200  Pardoning our enemies. 
256  The pastor is to give an account of his sheep. 
177  Patrons of Province. 
65  Penance recommended. 
177.181.120.208  People flock by troops to S Baume. 
124  A great perfection to omit nothing that is good. 
203  Persuasion of Verrine to Magdalene. 
12  Physicians of the soul. 
268  The holy pillar. 
130  A Plot to ruin the companies of the doctrine, and S. Ursula. 
55  Possessed persons are much eased at the departure of Devils. 
211  Possession by witchcraft. 
3  Possession of Magdalene by her spiritual father. 
88  The power of God towards sinners. 
64  The Power of God. 
73.151.163.168.169  Prayers powered forth by Verrine unto God. 
240  Prayers for our enemies. 
48.257  Prayers cause tears. 
8  Prayers for Magdalene. 
98  Prayers made by Magdalene unto the Virgin, by the advise of her Confessor. 
15  Preachers labour much, & have not such easy lives as some imagine. 
227  The Praises of the Nuns of S. Ursula. 
34.50.51 55.65.118  Prediction of the punishment and death of the Magician, bound with a solemn oath. 
88.89.213.301  Prediction yet to come. 
260.262.263.304  Predictions already happened. 
265.278.299.303 304.305  Priests ought to be had in reverence. 
133.171  Priests ought to study and preach, because they are separated from the world. 
133  The Priest is not the cause why sinners receive no grace by hearing of the Mass, but they themselves. 
192  Pride of the Devil. 
24.66  Five Prinses of the Devils in the body of Magdalene. 
39  Proceedings to convert the Magician very charitable and repugnant unto Devils. 
102.106  Promise of witnesses to keep Lewes his sins secret. 
102  The proud shall not enter into Paradise. 
242  The great Punishments of those that do not obey God. 
119  Purgatory. 
153  Purity recommended. 
186   

R  THe Rage of the Magicians.▪ 
73.74.116.236. 254.302  The rebels person displeaseth God. 
133  Recompense which the Devil giveth to those that serve him. 
254.255  Redemption of man. 
145.146  Reformation. 
204.206  Refusal of father Francis Domptius to exorcise, & why. 
2  To Render evil for good is the property of Devils. 
254  Renunciations of Magicians. 
74.75.  and of Verrine. 
235.236  Reprehension of Magdalene. 
7.8.116.119  Reprehension of Christians. 
16.93  Resignation of Louyse. 
56.94  Resistance to withstand their coming to Saint Baume. 
112  Resistance of the Devil at the Communion. 
24  Return of Lewes to Marseille as innocent. 
308  Riches of this world the of scour of Paradise. 
256  Father Romillon could not hold in Magdalene but crieth for help. 
2  Ruin of Angels. 
266   

S  THe Sabbath held in Saint Baume. 
119.132  The same Sacrifice is always seen in the Church. 
190  Sacrifices that are public, and why they are offered. 
114  Saints devoted to the Virgin. 
198  Saints and their virtues. 
68.69.70.  They pray for us. 
150  Solomon the world's wisdom damned. 
251.258.304  Satisfaction followeth confession. 
181  Schedules restored to Theophylus and others. 
305  Science of devils full of malice. 
25  Science of God knoweth all things. 
46  Science of Cicero and Plato to what use they serve. 
232  Separation of the two women. 
289.295  The service of Devils is laborious, but the service of God delightful. 
254  The shame which Magdalene took to be proclaimed a Witch before all people. 
10  Signs of the day of judgement. 
260  Sign of Predestination what it is. 
228  Signs of Magdalen's possession. 
39.93.305  Signs of Louyses possession. 
201.202.261.265.276. 287.300  Sinners are not punished according to their offences. 
181.  Sinners reprehended. 
163.278.279  He Sinneth mortally who heareth not Mass upon Holidays and Sundays. 
191  The Sins of Magdalene. 
116  Sonneillon the name of a Devil, and to what he tempteth men. 
258  Sorcerers abominable before God. 
240.  their superstitions. 
250.  They go invisible. 
299.300  The sorrows of Christ jesus in his passion. 
48  The sorrow of Verrine to be constrained. 
20.36.231  The Soul of a poor man as welcome to heaven as the soul of a King, so that it stand in the grace of God. 
225  The souls in heaven do thirst after the salvation of our souls. 
57.100  The soul is a mistress, and the body as a●chambermaid. 
237.238  The souls of the damned were fair at the first, but afterwards by sin grew most deformed. 
122  Every soul belongeth to God. 
192  The Soul representeth the sacred Trinity. 
193  The souls fall as thick into hell as flower doth from the millstone. 
125  The soul is a vineyard. 
285  The soul compared to a Commonwealth. 
218.86  The soldier to kill himself is an extraordinary accident. 
18  Spirits go and come exceeding swiftly. 
230  The stable made honourable by the birth of our Saviour. 
226  Three suffrages presented by the Dominican father to three several Saints. 
3  We are to Suffer for to reign. 
114  The Sunbeame doth not break glass, but addeth a brightness unto it. 
224  Suspicions of a certain father. 
91  Sympathy between God and his creatures. 
272   

T  TE Deum sung by the assembly to give thanks unto God. 
14  Temptation of some persons. 
140  Temptation to hardness of heart. 
243  Temptation of the world. 
174.175  Temptation to single combats, and against youth. 
121.242  Temptations of divers sorts. 
204.251.252  Temptation against the gentry and heretics. 
241.242  Temptation of the Devil to Magdalene. 
98  Thanksgiving ought to be used after the communion. 
184  The Thirst of Christ jesus. 
284  S. Thomas was not ignorant of the death of his master. 
194  Three things we are to ask of God. 
194  Three sorts of people serve God. 
122.174  Time past or future is not in God. 
46  The Time prepared for Martyrs. 
269  Torments of hell. 
19.60.61  Torments of the Devils. 
24.33.79  Torments of Magdalene. 
90.91   

V  VErity a moral virtue. 
91  Verrine doth nothing but at the command of the Exorcist. 
10  Verrine causeth that which was spoken & disputed by him, to be written. 
30  Verrine doth dictate word by word that which he spoke unto the Dominican. 
41.42  Verrine maketh excellent discourses, leaving all men full of astonishment at the same. 
11  Verrine doth renounce all Magicians of both sexes, Sorcerers and Sorceresses. 
235  Verrine remaineth mute and silent; and why. 
51  Verrine confesseth God to be in the Host, and in the Chalice with his blood and bones, with his humanity and divinity. 
52.126  Verrine disputeth with God. 
52.53.176.275  Verrine braveth Belzebub. 
93.261.266  Verrine never said Miserere mei. 
87  Verrine curseth S. Baume. 
87  Verrine the executioner of Gods justice. 
89  Verrine incapable to be prayed for. 
89  Verrine denieth that God is his redeemer. 
93.185  Verrine denieth that he●is a Preacher. 
93.187  Verrine God's sergeant. 
119.127.  & his Ambassador. 
162  Verrine craveth to be commanded. 
126.211.240  Verrine constrained. 
18.57.106.197  Verrine asketh his own confusion. 
129  Verrine an accursed Devil. 
28.  and a liar when he speaketh beside his commission. 
51.  is damned. 
92.188.221  Verrine a naughty and barren tree. 
230  Verrine saith he shall have diminution of his torments. 
230  Sonneillon saith the same. 
255  Verrine forceth no man to believe. 
249  Verrine is angry at unbelievers. 
301  Verrine complaineth that he is made the instrument of this History, by the mouth of Louyse. 
263  Verrine barketh like a dog. 
300.303  Verrine never assured the conversion of Lewes. 
277  Verrine resisteth God. 
169.203  Verrine turneth towards Magdalene, and crieth as much as he can. 
6  Verrine crieth out when he heard them say; in principio. 
43  Verrine disputeth with Bezebub. 
114.115  Verrine one of the Devils in Louyse body, and why. 
3.94 164  Virtues recommended. 
171.229  Virtues properly termed the physic of the soul. 
268  Vices are as Princes. 
86  Virgins 
11000.  went in one day to Paradise. 
125  Virgins praised. 
53  Vision of the damned very fearful. 
17  A Vision which struck a great fright into Magdalene. 
155  The Understanding representeth the Sun. 
295.297  Union of the human nature with the divine. 
44  Union of God with his Church. 
275  Vocation and the first grace, is from the mere and sole favour of God. 
17   

W  WOmen possessed of the company of S. Ursula. 
56  Wicked Spirits laboured to carry away Magdalene by main force. 
2  The Will desireth to do well. 
20  The Will representeth the holy Ghost. 
193  The Will and power thereof. 
217  The wings which carry us into heaven, is love and fear. 
289.130  Witchcraft changed into a blessing. 
30.67  Witnesses of the acts. 
18.102.142.289  The words of Verrine. 
4.5.291.301  The Words of Verrine to Magdalene. 
7.265.8.9.10, etc. 247  The words of Verrine to Lewes. 
288.292.300  The words of Verrine to Louyse. 
305  The words that sinners are to say when they are converted. 
117.118   

Y  THe Yoke of our Lord is easy and his burden light. 
231  Young people do not think it a sin to offend God. 
242    

AN ALPHABETICAL Table of the principal matters contained in the second part of this Book.  

A  ABnegare s●ipsum, is the perfection of true contrition. 
395  Acoules a parish in Marseille. 
357  Acts of humility performed by the woman that was possessed. 
315  Adam was the first that presented himself to Christ jesus in Limbo. 
314  Adoration of the Eucharist by the Devil. 
375  Aegidius giveth himself to the Devil that he might be a skilful Physician. 
384  Affectation of Priests in their clothes very pleasing to Belzebub. 
382  An Agnus dei charmed and given by a Magician to Magdalene. 
379  An Angel assisteth Magdalene. 
367  Angels who are Guardians unto men are of an inferior order, and are commanded by the superior Angels. 
360  The Angel which is Magdalene Guardian tormenteth the Devil, and why. 
360.375  Father Angel the Capuchin bewitched at Marseille. 
383  Anthony bishop of Aix. 
389  Arrest of the Court of Parliament in Province against Lewes Gaufridy. 
410  Arrival of the women that were possessed at Aix. 
370  Asmode● tempteth Eve taking on the shape of a girl. 
313  Asmodee Prince of wantoness and his temptations. 
313.323  Asmodee shaketh Magdalene by the commandment of Belzebub with unclean gestures. 
317.374  Astaroth tempteth men to laziness, and his enemy in heaven is S. Bartholomew. 
324  Aurey the name of a Devil. 
393   

B  BAlberith tempteth men to single combats and his enemy in heaven is Barnabas. 
324  The banquets in the Synagogue. 
335  Saint Baume held in detestation by the Devils. 
338  S. Baume to be reverenced. 
338  Belias the Devil prince of virtues, and his temptations. 
325  Belzebub taketh Magdalene by the throat to strangle her. 
315  Belzebub saith that many Devils did issue forth upon the day of the exaltation of the holy Crosse. 
311  Belzebub was he that tempted Adam and Christ. 
313  Belzebub goeth forth out of the body of Magdalene. 
322  Belzebub goeth to the Magician to teach him to weep. 
388  Belzebub the prince of pride, and his temptations. 
323  Belzebub beginneth to speak. 
313  Belzebub saith that absolution burned him more than hell fire. 
338  Belzebub shaketh Magdalene. 
312  Belzebub bound. 
313  Belzebub interrupteth confession. 
338.357  Belzebub discourseth of divers things that were absent. 
372  Blood drawn from the finger of the left hand, where the veins of the heart are, of Lewes the Magician to write the schedule. 
393  The body of Magdalene swollen by Belzebub. 
315  The bravado of Verrine unto the other Devils. 
316  The broom, wherewith Magdalene (to show her obedience) swept the Church, is by the Devil cast upon the ground. 
391   

C  THe Charity of two Capuchin fathers. 
388  Charms to what end they are given. 
343.  and the remedy against them. 
344  Charms spread abroad by Sorcerers, 
320.347  Charms blown through a cane by Sorcerers. 
300.383.  and the composition and ingredients of them. 
330  Charms in the eyes of Magdalene. 
320  The Cherubins manner of adoring God. 
408  Commissaries deputed to apprehend the Magician. 
372  Confession of the Magician unto the Capuchin fathers. 
396  Confronting of Magdalene and the Magician. 
379  Contrition truly practised. 
394  Conversions of men successively and by degrees. 
90.386  Cries of Magdalene. 
331  Cries of Belzebub. 
364  The Cross of our Saviour very high. 
313  The Cross not made in the form of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
314  The Cross applied to the back of her that was possessed. 
393   

D  DEfence prepared against the sorcerers that came invisibly to Saint Baume. 
330  Devils tied to charms, and the remedy against them. 
343  The Devil runneth in and out in the Chapel, when the woman which he possessed was to be confessed. 
382.383  One of the Devils answereth the Exorcist, and revealeth many things unto him. 
323.324  Devils not able to bewitch men that are superiors, as Bishops, Abbots, etc. 
344  The Devil first blindeth men, and after jests at them, and why. 
354  The Devil complaineth of God. 
392  The Devil excuseth his sin. 
392  Devils are deceivers. 
374  Devils by constraint may speak truth. 
389  Devils bound. 
349  Devils tormented. 
321.375  Devils fear the relics of Saints. 
369  Devils feel the efficacy of prayers. 
375  Devils change their names as they please, when they enter into sundry bodies. 
321  Devils have no names, and why. 
321  The Devils by constraint have revealed the bodies and relics of Saints. 
389  The Devil answereth that God was purposed that the Magician and his adherents should be discovered. 
366  devils labour to bewitch father Michaelis and cannot●. 
344.  the cause, ibid. 
15.  Devils in a body of acertaine man. 
394. 30  Devils in the body of Magdalene besides inferior Devils. 
325  Dialogue between Belzebub and the Magician. 
373  An excellent dialogue between one of the fathers and the Devil. 
392  The difference between a mark and a stripe. 
379  Difference in the knowledge of God. 
320  Diligence of the Sorcerers to turn Magdalene unto them. 
345.349  divers temptations of Devils. 
323.324.325.  etc. Some Doctors hold that our Lord was nailed to the cross with four nails. 
313  A dog kneeleth before the blessed Sacrament. 
337  Dogs forbidden to be brought to the Sabbath. 
337  The duties of those who go to the Sabbath. 
334   

E  THe excellent effect of consecrated fingers. 
385  Exhortation of the Exorcist unto Magdalene to renounce the Devil. 
311  An Exorcism called Luciferiana. 
342  Exorcisms, and the devils answers unto them. 
318.319  The Exorcist called Hangman by the Devil. 
395  Experience teacheth that Witches being beaten or threatened do make their withcrafts cease. 
354   

F  Finger's that were consecrated put upon magdalen's throat. 
385  Fontaine the Physician counterfeiteth himself a Priest to deceive Belzebub. 
371  The forces of Magdalene fail her. 
381.363  Force of Exorcisms. 
367  Fortitudo magdalen's good Angel. 
360  Father Francis the Capuchin doth Exorcise Magdalene, and what he asked her. 
383  A Franciscan putteth relics unto magdalen's back. and what relics they were. Ibid. 
369  Frequency of the Sacraments a true remedy against witchcraft. 
320.344.  Holy Friday apt for the remission of sins. 
396   

G  A Gallery near magdalen's chamber to which she used to come. 
390  Monsieur Garandeau leadeth the woman that was possessed into the Chapel of S. Saviour. 
387  Garandeau Vicar general unto the Archbishop of Aix doth question Magdalene. 
370  Garanier the name of a Devil. 
394  Gaufridy Prince of Magician's Priest of Acoules. 
367  A gentleman of the pretended religion speaketh unto Magdalene, and the sum of his discourse. 
386  A girl digged out of her grave by witches 
352  God bindeth and looseth Devils when and how he pleaseth. 
322  Gombert Priest of nostre Dame de Grace is sent to confess the Magician. 
386  The Gormundizing of Lewes. 
355  Great store of Magicians come and make a noise at Louyses Exorcisms. 
316  Great injury done to the Host by Lewes. 
366  A Great light sent from God, when corporal punishments are less esteemed then spiritual temptations. 
407  Great strokes given by the Devil to Magdalene, being on her knees. 
405  Grassy a doctor of Physic trieth Magdalene, and is helped by other Physicians. 
371.374  Gresill and his temptations 
324  The Grumbling of the Devils when they are together. 
394   

H  THe hate of Magdalene infused into her by the Devil. 
359  The head of an Owl engraven within a circle in a ring. 
328  Henry Alphonsus the father of Marie. 
332  An heretic spied out by the Devil as he came to see these wonders. 
377  The Host could never be put into magdalen's mouth by the Magician, although her mouth was forced open by the Devil. 
368  The Host presented by the Magician in the sabbath unto Magdalene, and her refusal of it. 
368  In the Host a young child is seen by Magdalene, and what he said unto her. ibid. 
 The hiccup in Magdalene when she should communicate. 
392  Honore Lion of the covent of S. Maximin lately arrived and his Angel. 
366  Horrible gestures used by Belzebub towards Magdalene. 
315   

I  IAmes the Hermit despised all honour and dignities. 
326  The Image of our Lady brought by Mary, one of magdalen's acquaintance, unto her. 
342  Imploring of help from the Virgin. 
333  Imploring of aid from the blessed Virgin and all Angels by Magdalene. 
311.312  Impotency of Devils. 
331  Impudence of Devils. 
373  Insolence of Belzebub. 
349.352.357.363  An instrument of glass four cornered, and the use of it. 
42  Intellectual conferences externally expressed. 
321  Interrogatories put unto Belzebub and his answers. 
332  The jumping of Magdalene upon her knees. 
383   

K  Fix Knights came from Marseille to lead away the Magician, and favoured him, as their special friend. 
317  Knowledge of things absent. 
377   

L  LAdies and other women intercede for Lewes Gaufridy. 
372  Laudate Dominum sung by Magicians. 
336  Father Laurence Provincial of the Capuchins 
407  Litany sung to awake Magdalene. 
349  A letter brought unto Magdalene by the Magician's lieutenant. 
342  Leviathan neigheth like an horse. 
333  Leviathan Prince of Heretics. 
323  Lewes is ignorant. 
355  Lewes celebrateth Mass in the Sabbath. 
337  Lewes the Magician throweth a character upon the head of the woman that was possessed. 
315  Lewes tormented. 
361.362  Lewes used Magic 14. years. 
380  Lewes gave himself to the Devil 15. years past. 
393  Lights and candles seen in the air. 
332  Lucifer chained up in hell. 
321.323  Lucifer knoweth what soever is done in the world, and how? 
321   

M  MAgdalene relateth that the Devils were in every part of her body. 
353  Magdalene confesseth herself and doth communicate. 
393  Magdalene called Tharasque (a Dragon) by Belzebub. 
397  Magdalene beaten by the Devil because she cut her hair. 
400  Magdalene is not suffered to eat by the Devil. 
384  Magdalene maintaineth her accusation against the Magician. 
379  Magdalene recovereth her hearing, sight and appetite on Whitsuntide. 
416  Magdalene pricked in the heart finger by john Baptista a Magician. 
390  Magicians cannot look directly upon a man. 
396  Magicians not possessed, and why? 
341  Magicians are marked upon Wednesdays and Saturdays by Devils, and with what? 
386  Magicians beaten or threatened, make their charms to cease. 
354  The Magician searched by surgeons with pins, and found very ugly to be looked upon. 
378  The Magician is greatly tormented inwardly. 
351  The Magician sprinkleth a kind of consecrated wine upon the whole assembly. 
337  The Magician cometh to Magdalene with a cord about his neck. 
349  The Magician marked in the head by the Devil. 
362  Magicians wounded to death, and what becomes of them. 
358  Magicians compared to Wolves. 
316  Magicians worse than Devils. 
362  The Magicians watch every night through the month of januarie to turn Magdalene. 
346  Malice of the Magician. 
380  The Man sick of the palsy calleth for the mercy of God to be delivered from his miseries. 
343  Mary of Parise carrieth a love-letter to Magdalene and is wounded. 
331  Marks made by the Devils, and found upon her that was possessed. 
370.398  The marks of Witches. 
337  The Marks of Lewes the Magician. 
362.376.378  The matters whereof charms are made are of no use or power. 
343  Memorials made by the Magician to blaspheme Christ jesus. 
380  Four men cannot hold Magdalene. 
390  Men offend God daily. 
392  Men are frail and ignorant. 
393  Menaces of the Devil in Magdalene. 
329  Mention of the parts of the body of her that was possessed, by the Exorcist. 
318  Merindol, Fontaine and Grassy try Magdalene. 
374  Saint Michael the chief of Angels. 
323  Father Michaelis threateneth the woman that was possessed bring her into the place of penitence. 
314  Miracle of the blessed Sacrament. 
337  musicans sing to cheer up Magdalene who was tormented. 
391   

N  Name's taken by the Parliament of Aix of two that scratched a woman. 
352  At night the Devils make Magdalene leave her chamber, but she is fetched back by father Francis Billet. 
401  No consent to be given to any thing which is offered by the Devil, or Magicians. 
368  Notable instructions for priests to make charms to cease. 
354  The Number of Magicians exceeding great in Spain, France and England. 
340   

O  THe Oath which was taken by the devil. 
319.333.367  An Oath taken by the Devil not to depart from Magdalen's body until Lewes were either converted or dead. 
365  Obedience unto superiors commanded. 
392  Obstinacy of the Magician and the cause. 
356.365.380  O Eillet the name of a Devil and his temptations. 
324  Offices of Devils. 
313  The operation of the blessed Sacrament. 
374  Oscillon the name of a Devil. 
388  An Owl and dogs heard at the arrival of the Magician. 
372   

P  Pains imposed upon Devils. 
341.342.344.354.360  Pains that accidentally be fall Devils. 
321  Much People come from all quarters to the Sabbath, and what they do there. 
346.377.399  Much people hear the voices that cried in the wood. 
344.345  Red Pimples found on the veins of the Magician. 
386  A Pin put into Magdalen's ear by Belzebub. 
397  The holy Pix applied unto Magdalene maketh her to come unto herself. 
338.340  A Prayer which Magdalene often used. 
311.312  Upon the Prayers of the blessed Virgin, Belzebub leaveth his hold on Magdalen's throat. 
360  Prayers of the assembly aided to chase away the Devil. 
329  Predictions which afterwards happened. 
366.372.376  Priests be bewitched, and why? 
344  The pride of the Devil, and all wicked spirits. 
348.353  The Prince of the Magicians commandeth all the Witches in Spain, France and England. 
340  The principal Devils are related and named who are in Magdalen's body. 
323  Proceedings of the Devil for the discovery of the Magician Lewes. 
366.367  Proceeding in the Exorcisms. 
310  Promise of Belzebub unto Lewes. 
373  Promise of Magdalene to cleave no longer to the Devil. 
312  Proof and trial of the Devils. 
320.353.367  Purification the feast of Acoules. 
311   

Q  A Question frivolously asked by the Magician touching his marks. 
378   

R  Rabafse the King's Advocate goeth from Aix to Marseille to fetch the Magician. 
372  The Rack given to Magdalene by the Devil. 
373  The Rage of Lewes. 
337.345.356.368  Raymond Bishop of Arles. 
389  Three Realities found in Magdalene by father Michaelis 
369  Recommending of a man's self to God in his adversities, the advise of father Michaelis. 
351  Reconciliation doth frustrate the devils purposes. 
359  Relics applied unto Magdalene. 
369.389  Remedy against witchcraft. 
344.354  Remedy against the perverseness of the Devil at Exorcisms. 
333.349  Renunciation which Magdalene maketh of Devils, hell and the schedules. 
362  Renunciation of Paradise made by the Devil in behalf of Lewes. 
376  Reverence due to the place of penitence of Saint Magdalene. 
315.316  Revelation of the fact, not of the time. 
367  A Ring enchanted, and what was found within it. 
328  The Robes of Eve what they were. 
349  Rosier the name of a Devil, and his temptations. 
325   

S  THe Sabbath not kept in the chamber of Magdalene because of two skulls. 
390  The Sabbath in what place it is kept, and what the Witches do there. 
334.346  The Sabbath how many times kept in a week. 
334.335 336  The Sabbath of blasphemy and revenge. 
335  The Sabbath kept at Saint Baume. 
355  Saints adversaries to the Synagogue, who they are. 
384  Sundry the name of a Devil. 
394  Some Schoolmen hold that Christ jesus did not deliver all the souls that were in Purgatory, but all the souls in Limbo he did deliver. 
314  The Schedule of the Magician reduced to 16. years. 
380  The Sexton reporteth to the vicar general what relics and bones he had in the Chapel of S. Saviour. 
387  Segoyer prayeth unto God for her that is possessed, and what the Devil said thereupon. 
395.396  Signs of magdalen's possession. 
365.366.367.370.371 318.320.369  Signs of Louyses possession. 
319  Sign of the Cross chaseth away the Devils. 
329.384  Six thousand six hundred and sixty Devils depart from the body of Magdalene. 
311  Skulls applied to her that was possessed. 
387  Songs at the Sabbath. 
336  Sorcerers are damned. 
332  Sorcerers called Tharasques by Verrine. 
316  Sorcerers burial. 
332  Surgeons prove Magdalene. 
374  A Syrup brought unto Magdalene by a woman. 
384   

T  TE deum sung with a prayer unto the sacred Trinity. 
387  The Tears which Witches shed, full no lower than their cheeks. 
388  Tentation of the Devil to change our confessors. 
394  temptations of sundry Devils, and the Saints opposite unto them. 
323.324  The time of Antichrist. 
316  Mounsieur Thoron is present at the Exorcism. 
375  The Throat of Magdalene quitted by the Devil. 
329.363  Tortures and the rack given unto Magdalene by Devils. 
329.373  Tortures which the Devils inflicted upon Magdalene. 
400.401  Torments which Magdalene endured more than ordinary. 
358.359.362  Torments redoubled upon Magdalene twice a day. 
391  A Tyrant will not suffer any great Lord to dwell near him. 
394   

V  VErrine a Devil, and Prince of Principalities, with his temptations. 
325  Verrine tormented, and why? 
322  Verrine saith he shall have diminution of pains. 
ibid.  and 
328  Verrine and his temptations. 
324  Verrine saith not that he is a Preacher. 
328  Verrine saith, he is sent of God to speak truth. 
328  Verrine was never bound, and the reason. 
349  Verrine crieth aloud because some would declare the Magician to be innocent. 
318  Verrine barketh like a dog. 
316  The Virtue of the blessed Sacrament. 
315  Vestments of Priests. 
382  Villainies committed in the Sabbath by Witches. 
3●7  Violins and other instruments of music used in the Sabbath. 
336  Vision of the blessed Host. 
368  The Vision of Magdalene red as fire. 
402  The voice of a woman dying. 
331  The voices of the Witches plainly heard. 
344   

W  Wantonness of the Sabbaths. 
336  Weeping of Witches, and the manner. 
388  Wicked Spirits cannot be consecrated fingers. 
385  Witchcrafts and Charms cast into magdalen's ears, and why? 
347  Witchcrafts and Charms given to two ends. 
343  Witness of Physicians and Surgeons. 
371  Witnesses of the marks of the Magician. 
376  Witnesses touching those that were possessed. 
375  A Woman lost and sought after, and the place where she was. 
351  A woman bewitched. 
383  The working of Devils is in vain against the just. 
344  When God worketh not, all is dark, but when he worketh, every thing is full of light. 
380   

Y  A Young man that was an heretic, confirmed the more in the Catholic religion by the words of the Devil. 404. and is converted by father Michaelis. 
ibid.   
The end of the table.   

A TABLE OF THE CHAPTERS contained in the Discourse of Spirits.  
1. WHether there be Spirits or no: There are four points to be observed touching Spirits: that there are Spirits; what their nature is, from whence they came; and the end why they are. 
1  2. Whether Spirits have bodies. 
14  3. Of the Creation, goodness, or maliciousness of Angels. 
29  4. The means which Devils have, to appear and come unto us; in what part of the world they reside; how they are bound; and their sundry ways to tempt men. 
41  5. That the devils scope is to make himself to be worshipped as a God, and to deceive men: that the Devil knoweth not things to come, neither can he penetrate or dive into the secrets of man's heart. 
51  6. That Sorcerers are as detestable, and as much forbidden by the law of God, as the very Oracles of the Heathen and their Idols were: that it is an idle speech which is given out of Sorcerers, that Princes should take heed of them: the diversities of customs, which the Sorcerers used in the old time all proved by the Scripture. 
63  7. Of Witches; and that women are more addicted to witchcraft then men are. 
76  8. An answer unto those, that demand what danger there is in craving the assistance and aid of the Devil. 
82  9 Whether the Articles contained in the depositions of Sorcerers ought to be taken as idly and dreamingly spoken, or whether they ought to be received for truth. 
94   
FINIS.