A TRUE DISCOURSE, UPON THE MATTER OF MARTHA BROSSIER of ROMORANTIN, pretended to be possessed by a Devil. Translated out of French into English, by ABRAHAM HARTWEL.  
Ecclesiastic. 19 He that is hasty to give credit, is light minded: and shall be held as one that sinneth against his own Soul.  
LONDON Imprinted by john Wolf. 1599   

TO THE RIGHT REVEREND FATHER IN GOD, RICHARD BY THE PROVIDENCE of God, Lord Bishop of London, my very good Lord.  
RIght Reverend. The late notable Accident, that happened at Nottingham, wherein your Lordship among others hath taken great pains to examine, search, and sift out the truth, hath bred sundry rumours, not only in the North, but also in the South parts of this Realm, according to the several humours of sundry persons: some of them holding opinion, that all that Action was true, and acted in deed by the Devil in the body of the Boy: and some others of the wiser and more stayed sort, remaining in a suspense what they should think of it: in so much that diverse of the latter sort, being persons of good Note and Quality, (knowing that I was well acquainted with the matter, as having been an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Reader of the proofs collected together, and openly read in a very Honourable and Solemn assembly) did deal earnestly with me; that I would declare unto them, even in fide boni viri, in the faith of an honest man, what I thought thereof. And although I did truly and according to their charming request, relate unto them, how plainly, evidently, and manifestly it was proved, that the matter was a mere Imposture and Cozenage, yet could I by no means settle a resolute persuasion in some of them, that I had dealt sincerely with them therein: neither would they be removed from the doubtful humour which had usurped a predomination in them, but would remain still in the same, until they might understand more certainty, of this my asseveration delivered unto them. Which strong conceit (it seemeth) they have nourished and fostered in their minds, partly upon the extravagant and extraordinary Motions and Gestures of the Counterfeit Cranke that acted them, and partly upon the Stoical conversation and Holy life of the Chief Choragus, that brought all those Actors upon the Stage. To deliver these good minded people out of their error, it is greatly desired by many, and by some expected, as a thing very convenient, that the said collected proofs should be published to the world; so as every man thereby may see, what notable practices have been undertaken: but to what end, I will not judge. In the mean while, I am bold to present unto your view and censure, this little pamphlet, containing a true Discourse of a matter of the like Nature, written and printed in the French tongue, and directed to the French King: which alighting into my hands tamburlaine opportune, in so fit a time, I thought good to translate and publish to the world, to the end it may be seen, that even by the judgement of the best Physicians in France, nothing was acted by the Boy of Nottingham, or this Maid of Romorantin, but might very well be performed by the course of Nature, and without the help, presence or assistance of a Devil. I was once determined to have prefixed an Advertisement to the Reader, wherein I might have made an Apology for myself, by alleging some special reasons why I translated this discourse: to answer some curious Carpers, that may peradventure tax me for setting forth the Ceremonies and Toys, that are commonly used and practised by the Popish Exorcists in their Conjurations: in which respect some have already taxed me for the Book of Congo. But I stand or fall to my God, assuring myself, that I have neither here nor there done any thing, which is not avouchable by the Sacred Scriptures; let them feed their own humour as they list. I meant also to have interlaced some other histories & examples of former times, touching such cunning & counterfeit Possessions. But when I had gathered them together, I found that if I should have followed that course, accordingly as that cause had required, I should have made the head bigger than the body, and the shortness of the time would not have permitted me to finish it in fit opportunity. And therefore I have reserved those Parralleles for a longer Treatise, which as my leisure will afford me, I mean by God's good leave and favour hereafter to publish. In the mean time I beseech your Lordship to accept this little in good part, and so in all humble duty take my leave. From Lambehith, the 17. of October, 1599  Your Lordships assuredly at commandment, ABRAHAM HARTWEL.  

To the King.  
SIR,  
BY the commandment of your Majesty, we have set down in writing, briefly and truly, that which we have found in our visiting of Martha Brossier, pretended to be a Daemóniake, together with the advise, which we have given therein and thereupon, in our consciences. We present the same unto your Majesty, without any Art, without any painted show, without any flourish, but with a naked simplicity, the faithful companion of truth, which you have desired from us in this matter, and which in every other thing you have always loved and curiously sought. This desire, Sir, is a most certain proof of the uprightness, which you carry both in your mouth and in your soul, as a witness of your just and holy intentions: whereby you have gained, and for ever confirmed the hearts of your Subjects withdrawn from your obedience: and the amity of foreign Nations, as much as you have done by the terror of your Arms: both the one and the other being as greatly assured in the certainty of your word, as they have feared and stood in awe of your invincible courage. Receive therefore, Sir, if it may please you, the truth contained in this little Treatise, as a testimony of our most humble obedience: and vouchsafe to honour the same with the benignity of your survey, in favour of the singular affection that you bear unto the truth, which indeed doth make you so much the more conformable to the Divinity, whereof you are a lively Image, and which is the very Truth itself. Whom we do humbly beseech to redouble upon you his holy graces and blessings, and to give unto you as much prosperity, good fortune, and health as do wish unto your Majesty,  
SIR, Your most humble, most affectionate and most faithful Subjects, the Physicians of Paris.   

A TRUE DISCOURSE, UPON THE MATTER OF Martha Brossier of Romorantin, pretended to be possessed by a Devil.  
AS faith is the gift of God, and a virtue inspired by Divinity, whereby we do steadfastly believe such things as do not appear unto us, neither by sense nor by natural reason: so is too great credulity a vice, that proceedeth from an infirmity or weakness of a man's mind, and that oftentimes by suggestion of the wicked Spirit. And therefore old authors have said, 
Epicharmus.  That not to believe lightly is the sinew of true wisdom: 
1. joh. 4.  and the Apostle forbiddeth us to believe every Spirit. The faith of Christians is greatly commended: but the credulity of Magicians is much reprehended, as being so great, that it taketh away belief from all things; and is the cause, that by believing every thing (though never so absurd) in the end, men will no more believe any thing at all. Credulous Antiquity hath been deceived by the delusions of Devils, and drawn to superstition and idolatry: but Christian Religion hath been always contrary to such deceits, to the end that the honour of the true God and sincerity of faith might be preserved. And this was the cause, that by the craft and subtlety of the Devil, Christians had an evil report, and were by these Sorcerers and Deceivers expelled, when they went about to work any of their delusions; for than would they cause to be proclaimed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Forth Christians. Faith is a sure and certain way to come to verity, salvation and wisdom: but too great credulity is the path that leadeth headlong to falsehood, fraud, folly and superstition. This difference of faith and credulity may be showed by many examples of ancient times: but there is none of them more worthy to be written and known in these days, than the History of Martha Brossier of Romorantin, pretended to be possessed with a Spirit. Many Prelates, Divines, and Physicians, all of them acknowledging, according to the Christian Faith, that wicked Spirits do enter into the bodies of men, and that by the commandment and word of God they are cast out, have by a diligent observation of all her signs and actions, discovered the cozenage and counterfeiting of this woman, and have made their report thereof to the Parliament, the true Protector and Defender of Piety and justice. Other Divines, Religious persons, and Physicians there were, which either through credulity, or to follow the opinion of the people, or for some other reason, have said and assured, that there was a wicked Spirit in the body of this woman, challenging all others for Infidels and Atheists, which should think, or say, that this woman was not a Daemóniake. The Parliament, by a solemn Decree of the Court, hath confirmed the judgement of the better and wiser sort, and set down an order, that this credulity and superstition should proceed no further, to the detriment and hindrance of the Catholic Religion. But to the end, that there may rest no scruple or doubt in weaker minds, and that such a cozenage may be known to all the world: we have briefly and truly written the whole History, we have proved the said Martha not to have been a Daemóniake, we have faithfully described the opinion and reasons of those which thought the contrary, following therein the Original-writing of their own hands, word for word: and have withal confuted their arguments, as being grounded upon too light conjectures. We do hope, that those which shall read this discourse will receive pleasure and profit thereby, and con them thanks, that (without fearing the slander of evil speakers, and looking to none other mark, but only to the truth itself) have resisted and made war against the Author of lies: and that they will likewise give thanks to God, who hath discovered this cozenage, whereupon there might otherwise have followed, not only false miracles, but also great division and parts-taking among the people: as by the discourse ensuring all men of understanding may know.  
On Tuesday the thirty. of March 1599 at the commandment of the right Reverend, the Bishop of Paris, there met together, Marescot, Ellain, Hautin, Riolan, and Duret, within the Abbey of Saint Genevesua, in the hall of my Lord Abbot, where was brought before them one Martha Brossier, who (they said) was possessed of a wicked Spirit: and this was in the presence also of the said Lords the Bishop and the Abbot, and many other persons of Note. By the commandment of the said Lord Bishop, Marescot (as the ancientest of the rest) questioned with her in Latin: (for the rumour went, that she spoke all manner of languages) but she answered not a word. Then said the Abbot, She will not answer, unless my Lord Bishop command her. Then the Bishop commanded the Devil to speak, saying, Adiuro te per Deum viwm, ut respondeas Dommo Marescoto. I adjure thee by the living God, that thou answer Master Marescot. But both the woman and the Devil were mute. She was again questioned withal in Latin by Marescot the Physician, and in Greek by Master Marius Doctor of Divinity, and the King's Reader of Greek Philosophy: but she answered not a word. Then the Bishop being very desirous and curious to discover the truth: (because the said Martha had said, that this was no place to answer in) commanded that she should be carried into a Chapel. Wherein, a number of Tapers being lighted, one Priest accompanied with two others, all appareled in decent and Priestly garments, in the presence of the said Lord Bishop and the Abbot, and many other persons of quality, all being together in great devotion and at their prayers, began to exorcize her. She, being upon her knees praying to God, and making the sign of the Cross, presently tumbled herself backward, first upon her buttocks, then upon her back and upon her shoulders, and then softly upon her head. Whilst she lay upon her back, fetching her breath very deep, and quaking in her flanks, (like a horse after he hath run) she turned her eyes in her head, blared out her tongue, and told the Bishop that he had not his Mitre, and bid him that he should go and fetch it. Then they caused certain Relics of the very true Cross to be brought unto her, which she endured to be put in her mouth. They presented also unto her a Doctors hood, which she stoutly rejected, as though the hood of a Divine, or the Mitre of a Bishop had more virtue and more Divinity in them, than the Relics of the very Crosse. These things being done, and many other, which would be to no purpose to rehearse, the Lord Bishop commanded, that the Physicians would tell him what they thought of it. Who after that they had maturely deliberated together, and considered all that they thought fit to be considered, reported to the Bishop with the consent of them all, and by the mouth of the said Marescot, the ancientest of them all, what their opinion was, and that in few words, Nihil à Daemone: Multa ficta: Amorbo pauca. Nothing of the Devil: Many things counterfeited: and a few things of sickness. And indeed all these actions were counterfeit, as hereafter shall be showed. But in truth her tongue was red, and they perceived some little rumbling under her short ribs on the left side, proper to those that are subject to the Spleen.  
The day following, which was Wednesday the last day of March, Ellain and Duret met together: and when the Exorcisms or Conjurations were again repeated, the said Martha fell down at the rehearsal of certain words, raised herself up again very lustily, made mows upon the Exorcists even to their faces, and nothing else was then done, saving that Duret pricked her with a pin, between the thumb and the forefinger. After these actions diverse times reiterated until Noon, the Bishop demanded of Ellain and Duret, what they deemed of it. But they entreated the Bishop, it might stand with his good pleasure, that the other Physicians, which had seen her the day before, might be called, and others also with them, to the end they might more maturely deliberate of the matter: especially considering, that the said Martha Brossier, being commanded to give some tokens of her possession by the Devil, had made answer, To morrow: which request the Bishop found to be very reasonable.  
Upon Thursday the first day of April, all mysteries were employed and used: none of the remedies were forgotten, that are proper to the driving out of Devils. They settled themselves to prayers: She blared out her tongue, turned her eyes, and at the pronouncing of certain words, (Et homo factus est: Verbum caro factum est: Tantum ergo Sacramentum: that is, And he was made man: The word was made flesh: Therefore so great a Sacrament) she fell as before, and used such motions, as they do that are troubled with a Convulsion. Yet all these actions seemed to the Physicians to be merely counterfeit: and therefore they would have been gone. But my Lord the Bishop entreated them, that they would bestow yet a little more time for the public benefit. The Exorcisms or Conjurations were begun again: and then the woman hearing the words, (Et homo factus est, And he was made man) she laboured with all her strength and forces to make her gambols, and being upon her back, in four or five skips removed herself from the Altar to the Chappell-dore: which indeed did astonish all the company. 
* A Capuchin Friar.  Father Seraphin waxed somewhat angry, and said: If there be any here that is incredulous, and will trouble her, the Devil will carry him away in the air. Then Marescot growing impatient at that cozenage, said, I will take that hazard and peril upon me: let him carry me away, if he can. And so set his knee upon her knee, took her by the gorge, and commanded her to be quiet. She being not able to stir herself, and seeing her cozenage to be discovered, said, He is gone: he hath left me. The good Seraphin approaching near unto her, said, Indeed this is nothing but Martha: the Devil is departed. Then have I made him run away, quoth Marescot. The Bishop being very desirous to know the truth, and doubting some counterfeiting, said: Let us begin again, and pray to God, that he would learn us the truth: let us see if the Devil will torment her again. Then they sung Veni Creator, and the Apostles Creed. At this word, Et thomo factus est, And he was made man, she did not fall, nor was tormented any more: yea, when they showed her the holy Sacrament, she neither was troubled, nor tumbled any more: but seeing Marescot, Hautin, and Riolan behind her, she said, Meddle thou with thy Physic. Marescot answered her: If thou do stir, and play the fool again, I will handle thee well enough. In the mean while they persevered in their prayers to God. She thinking that Marescot was departed, fell again upon her back, played her old tricks, and used her ordinary motions. Then Marescot, Hautin, and Riolan held her, and stayed her very easily. The Bishop began to say to Father Seraphin the Exorcist, Good Father, command her to rise. The good Father cried unto her with a loud voice, Raise thyself upon thy feet, raise thyself upon thy feet. Marescot said, The Devil riseth not in our presence: and withal, because few people should take offence, he spoke aloud in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nothing against nature, nothing against nature. And it is not to be marveled at, that the said Marescot, Hautin, and Riolan were not afraid, because they knew her dissembling, and believed in jesus Christ, who is the terror of all Devils.  
Riolan, at the commandment of the Bishop, spoke unto her in Latin, as followeth: Misera, quous▪ perges nobis illudere? Nunquámne cessabis plebeculam ludificare? Agnosce culpam, & veniam deprecare. Patent enim tuae frauds: & nisi hoc feceris, brevi tradêris in manus judicis, qui quaestione veritatem extorquebit: Thou wretched woman, how long wilt thou proceed to delude us? Wilt thou never cease to deceive the simple people? Acknowledge thy fault, and crave pardon. For thy guiles are discovered: and unless thou do so, thou shalt shortly be delivered into the hands of the judge, who by torture will wrest out the truth. She being demanded, whether she understood this or no, answered in good sooth, She did not. It was thought, that now all this business was done: and the Bishop withdrew himself, and went out of the Chapel, with diverse men of good Note, and commanded the Physicians, then being present, freely to tell him their opinion and advise. One of them assured him for certain, that she had the Devil in her body, because she had blared out her tongue very far, and had endured the pricking of a pin. Another amongst them said, that undoubtedly he had seen very many signs of counterfeiting: but yet his advise was, that they should stay three months longer, to the end they might be assured, whether she had the Devil in her body or no. For Master Fernelius, as he writeth in his Second book De abditis rerum causis, Of the secret causes of Nature, could not certainly know a certain sick gentleman to be possessed with a Spirit, till the end of three months. Six others there were, that very confidently and constantly said for certain, all these actions of Martha were feigned and dissembled, as it was reported on the Tuesday before. And therefore it was thought that they were now at the end of this business.  
But upon the Friday and Saturday following, being the fourth and fifth days of April, they called other Physicians, (omitting the greatest part of those which had seen her before) and then they began a new combat with this Fantastical Devil. One spoke certain Greek words unto her: and she answered in French. Another spoke in English: she answered in French, but yet (as some say) somewhat to the purpose. They observed her most violent and sudden motions to be without any change, either in pulse, or in breath, or in colour. The Physicians then present, made report in many words and magnifical terms, that Martha was possessed with a Devil, and signed it with their hands. Which report we will write out hereafter, word for word, as it is in the Original.  
While all this was in doing, the Parliament fearing, that this concourse of people, which came to see this new Devil, might breed some new Mo●ster of Sedition, (whereunto were are all too much inclined) made a Decree, That Martha Brossier should be committed into the hands of Monsieur Lugoly, the Lieutenant Criminal. Hereat, the Ecclesiastical persons repined, and said, that this cause, of a woman pretended to be possessed, belonged unto them. The Preachers cried out aloud at the matter. And the King, being then at Founteyne-Bell'-eau, and fearing also, that of this spark there might be kindled a great flame, commanded the like. And for the performance thereof, Martha was carried into the Chastelet, where she continued and lived almost for the space of two months, not as a prisoner, but being entertained very mildly, and well lodged: viewed and visited by Bishops, abbots, and other Ecclesiastical persons, Councillors of the Court, Advocates, Gentlemen, and many Ladies and Gentlewomen, as many times and as often as any was desirous to see her. Besides, she was viewed by many Physicians, that is to say, by my Masters De la Riviere, the chief Physician, Laurence the King's ordinary Physician, Laffilé the ancient Dean of the Faculty in Paris, Le Feure, Marescot, Ellain, Hautin, Lusson, Pietre, Renard, Heroüard, Cousinot, D' Amboise, Palmier, and Marcés: all which did say, and signed it with their hands, that they had not seen nor observed any thing, that was above the common laws of Nature. And yet many there were, who being still infected with the old Leaven, had scattered it abroad throughout the City, that in the Chastelet she had played many of her Devilish tricks: which was afterward found to be false.  
The said Martha, being shriven on the morrow after Easter-day, and absolved by the Curate of Saint Germans, or the Vicar there, received the Holy Sacrament, without making any stir, or sign, or appearance of a person possessed by a wicked Spirit. In the end, when all sorts of informations were most diligently searched, and all things well considered, the Great Parliament of Paris set down a Decree, with great prudence and clemency, which we will deliver you in the end of this discourse. We have declared unto you the whole History as in truth it was: and now we must show, by what reasons we were induced, firmly to believe, that Martha Brossier neither was, nor is possessed of a wicked Spirit: and afterwards we will signify unto you, how slight their reasons are, which held the contrary opinion, to the end we may clear a matter of so great weight and of such consequence. But first we would have every man to understand, that we were not any way assistant in this action, but only being called and commanded thereunto, by the right Reverend, the Bishop of Paris: and that we had none other scope therein, save only God and our Conscience, not regarding what many might say thereof, nor the harm that might redound to us thereby. And touching the Thesis and General Proposition, there was never any doubt of it. For we do believe, according to the Christian Faith, that there are Devils: that they enter into men's bodies: and that they torment them in sundry sorts: and all, whatsoever the Catholic Church hath determined of their creation, Nature, Power, effects and Exorcisms, we hold to be true, firm and stable, as the Pole of Heaven. But touching the Hypothesis, that is to say, that Martha Brossier is, or hath been possessed of a Devil, we say, it is absurd, false, and without any likelihood. And to prove it, we will conclude by this general Syllogism.  

Maior. Nothing ought to be attributed to the Devil, that hath not something extraordinary above the laws of Nature:  
Minor. The actions of Martha Brossier are such, as have nothing extraordinary above the laws of Nature.  
Conclusio. And therefore the Actions of Martha Brossier ought not to be attributed to the Devil.   
Those that are exercised in the knowledge of the signification and equipollence of propositions, and in the Art of Syllogisms, will confess, that it is concluded very well in secundo Modo prima Figurae, that is, 
Celarent.  in the second Mood of the first Figure. The Mayor or the Proposition is very evident, and Plato in his Apology is of opinion, that there are Devils, because there be many things where of a man can give none other reason, but that it is the Devil, as being extraordinary effects, and surpassing the forces of Nature. The Minor or the Assumption may be known by an Induction of all the Actions of the said Martha Brossier. For what hath she done? Marry, she hath blared forth her tongue, she hath rolled her eyes in her head, she hath showed divers motions like to Convulsions, and being laid upon her back, she hath shaken her flanks. There is never a one, I do not speak of these tumblers, but even of the very Lackeys of the Court, that cannot do so much. And by this reason, that excellent Dancer upon the rope was rather to be counted a Daemóniake, and possessed with a Devil, than she is. Martha therefore hath done no Action, that we ought to attribute to the Devil, as hereafter shall be more at large declared. Moreover, is it likely, that after fifteen months being so often vexed and tormented, she should remain fat and in good liking? considering that even in the Gospel it is noted, that such as were possessed with Devils, waxed dry and very slender? We are yet at this day all of us of one mind and opinion, that the motions like to Convulsions in Martha, proceeded not of any sickness or disease, because while she was in them, keeping her eyes half shut and half open, she perceived and saw whatsoever was done, and did of her own free will and power move her eye, and by consequence all her body. Again, such as have a true Convulsion indeed, use to bite those which come unto them, and put their fingers into their mouths: yea, if a man put a cudgel between their teeth, they will crack it: and withal have their limbs so stark and stiff, that they cannot be bended. Martha seeing herself stayed and holden by any, or hearing certain words of the Priest, wherewith she was before instructed, lifted herself up lustily, as though she had had not fit at al. These motions than proceeded not of any disease, and therefore they were counterfeit, as we have always maintained: or else they proceeded from the Devil, as some held opinion grounded upon very sleight reasons: which we will thoroughly examine, after we have set down the Original report thereof word for word, and inserted the same in this place, as followeth.  

THE REPORT OF CERTAIN Physicians of Paris, touching the matter of Martha Brossier.  
WE the under-named Doctors, Regent's in the Faculty of Physic, in the University of Paris, touching the matter of Martha Brossier, a maid of the age of two and twenty years, or there about, borne at Romorantin in Berry, who diverse times to some of us, but specially upon Friday and Saturday, the second and third of April to all of us in common, (saving and excepted one of us, who was not there but only on the Saturday) was brought unto us in the Chapel of my Lord of Saint Genenefue, hearing Mass there celebrated by my Lord the right Reverend Bishop of Paris, and enduring the Exorcism, performed on the Friday by Father Benet a Capuchin, assisted therein by Father Seraphin, a Religious person of the same Order, who had exercised her upon the days aforesaid: and on the Saturday by Master Clerk a Lay Priest, assisted by Father of the Order of the Fevillans. And there, during the said time, we saw her sometimes in constitution, countenance and speech, as a person sound of body and mind: and sometimes disfigured with diverse foul, unseemly and deformed looks: and now and then vexed and troubled with many different and furious motions of all the visible parts of her body: All the said evil favoured looks being either full of a kind of scoffing, deceitful, and consigning laughter: or very fierce, horrible, and silent, and oftentimes accompanied for the most part with a roaring. In the midst of all this, sometimes obeying and answering the Priest, aswell in gesture as in words, upon commandments and demands that were conceived in Greek, Latin and English: but as far as we did mark, more often and more readily to Father Benet, then to any other: we do say in our consciences and certify that which followeth:  
That is to say, as it may be that all this, which is before set down, remaining to be specified hereafter, must necessarily be referred to one of these three causes, which are Sickness, Counterfeiting, or Diabolical possession. And for the opinion that it proceeded of Sickness, we are clearly excluded from that, for that the agitations and motions which we observed therein, do retain nothing of the nature of Sicknesses, no not of those Diseases, whereunto at the first sight they might have been resembled: it being neither an Epilepsy, or Falling Sickness, which always supposeth the loss of sense and judgement: nor the Passion, which we call Hysterica or Suffocation of the Matrix, which never is either without utter privation, or at least without restraint of breath: (of which accidents never did there any appear unto us.) But to the end we be not too long, and by excluding generalities, to exclude likewise all specialties, to him that shall look near into the matter, these motions aforesaid being found not to appertain to any of the four motions proceeding of Diseases, that is to say, Shivering, Trembling, Panting, and Convulsion: Or indeed, if there do appear any Convulsions, and that a man will so call, the turning up of her eyes, the gnashing of her teeth, the writhing of her chaps, (which are almost ordinary with this maid while she is in her fits:) the confidence which the Priest hath when he openeth her mouth, and holdeth it open with his finger within it: testifying sufficiently that they do not proceed nor are caused by any disease, (considering that in Diseases, he that hath a Convulsion is not master of that part or member wherein it is, having neither any power of Election or commandment over it: and particularly in the Convulsion of the jaws, which is the most violent of all the rest, the finger of the Priest should be no more respected nor spared, than the finger of another man, but should be as quickly bitten off.) Adding hereunto moreover, that the accidents of Diseases, aswell as the Diseases themselves, being found to have their times of beginning, increasing, full force, and declination, these torments here as they first took their beginning, and mounted to their uttermost extremity all at once, so did they likewise cease all in a moment. Diseases and the motions also of Diseases, (especially those that are violent) as they leave the body feeble, the visage pale, the breath panting: this maid on the contrary, at the end of her fits was found to be as little moved and changed in pulse, colour, countenance and breath, as ever she was before: yea (which is the more to be noted) as little at the end of her Exorcism as at the beginning, at evening as in the morning, at the last day as at the first. Notwithstanding touching the point of Counterfeiting, the insensibility of her body, during her ecstasies and furies, tried by the deep prickings of long pings, which were thrust into diverse parts of her hands and of her neck, and afterwards plucked out again, without any show, that ever she made, of feeling the same, either in the putting in of them, or in the taking out of them: and also without any mark of blood, (a grief, which without Magic and without speech could not in our opinion be endured, without any countenance or show thereof, neither by the constancy of the most courageous, nor by the stoutness of the most wicked, nor by the strong conceit of the most criminal Malefactors) took from us almost the suspicion of it: but much more persuaded us from that opinion, the thin and slender foam, that in her Mad-fits we saw issue out of her mouth: which she had no means to be able to counterfeit. And yet more than all this, the very consideration before mentioned, of the little or no change at all, that was seen in her person after all these most sharp and very long pangs, (a thing which no body in the world did ever try in their most moderate exercises) we are driven, even till this hour, by all the laws of discourse and knowledge, yea and almost forced to believe, that this maid is a Daemóniake, and the Devil dwelling in her, who is the author of all these effects: for that next after the corporal and material causes, which we do not find to have had any place in this matter, come the spiritual and supernatural causes, in the highest degree whereof, acknowledging God to be the Father of grace and mercy, and the Angels to be ordained for the tuition and consolation of Mankind, as Christian Philosophers we have learned and know, that there is none but the Devil that delighteth in doing evil.  
Now if we had seen that, which my Lord of Saint Genevefue and many others do report, that this maid was lifted up into the air, more than four foot, above five or six strong persons that held her: it would have been an argument unto us of an extraordinary power, over and beyond the common nature and condition of man. But not being present at that wonder, we do give a testimony of our knowledge, which is as much or rather more admirable than that force and power was, viz. that being demanded, and in her exorcizing commanded, (my Lord of Paris furnishing the Priest with questions and Interrogatories) this maid divers and sundry times, by many persons of quality and worthy of credit was seen and heard to obey and answer to purpose, not only in the Latin tongue, (wherein it had not been impertinent peradventure to have suspected some collusion) but also in Greek and in English, and that upon the sudden. She did (we say once again) understand the Greek and English languages, wherein we believe, as it is very likely, that she was never studied: so that there was no collusion used with her, neither could she invent or imagine the interpretations thereof. It resteth therefore even in the judgement of Aristotle in the like case, that they were inspired into her.  
By reason whereof, and considering also (under correction) that S. Luke, who was both a Physician and an Evangelist, describing the persons, out of whose bodies our Lord and his Apostles did drive the Devils, left unto us none other, nor any greater signs, than those which we think we have seen in this case: we are the more induced, and almost confirmed to believe and to conclude as before, taking God for a witness of our consciences in the matter. Made at Paris, this third of April. 1599   
Now let us briefly examine this long discourse: The actions of Martha (say they) which we have observed, are either counterfeited, or proceed of some Disease, or are caused by the Devil. Of any Disease they proceed not, neither are they sergeant: then are they caused by the Devil. The Proposition is true: the Assumption is false: and we do deny it. How prove you it? Mary first you prove, that they proceeded not of any Disease; because every motion that proceedeth of any Disease, is either a Trembling, or a Stiffness, or a Panting, or a Cramp. This division seemeth to be imperfect: because there be diverse motions proceeding from Diseases, which are mixed: as for example those that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mingled of a Cramp and a trembling: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Trembling with a Shivering, which Hypocrates calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And these mixed kinds are sometimes so mingled one with another, that it is a very difficult thing, to refer them to any one of your simple kinds. But let us not rest upon this, seeing we are all agreed, that the motions of this woman proceeded not from any disease: and let us examine the reasons which you allege for the Devil.  
The first reason is, for that she being pricked very deep with a pin, she never made any semblant, that she felt it. Out of all question, when she was but slightly pricked on the side of her neck, she turned herself, and felt it indeed: and then Father Seraphin used his wont excuse, and said, Here is nothing else but Martha. Well, a little after, being pricked somewhat deeper, she dissembled her pain: and therefore had she the Devil in her body? The Lackeys of the Court, which diverse times will of themselves thrust a pin very deep into some fleshy part, as in the thigh, or in the arm, are they therefore possessed with a Spirit? The wise Stoic, being enclosed in the bull of Phalaris, said that it was but a gentle torment. thieves that rob by the high way do easily endure the torture: we have seen many that were burned alive, and never showed any token of pain. Plutarch in the life of Lycurgus, saith, that the children of the Lacedæmonians did use themselves to stealing, with so great fear to be discovered in their theft, as one of them having stolen a young Fox, hide it under his clothes, and suffered all his belly to be rend out with the nails and teeth of the beast, and yet never cried for it, for fear he should have been discovered, insomuch as he died in the place where he was. Which thing (saith Plutarch) is nothing incredible, when we see what young children do even at this day endure. For we have seen many that without either crying, or speaking a word, have endured to be whipped even to the death, upon the Altar of Diana. Behold the very words of Plutarch.  
But ye will say, that Martha was pricked, without any blood following. Assuredly we did see a show and a mark of red. And ye must understand, that when a pin is pricked directly and uprightly into a fleshy part, wherein there is not notable vein, it will make a very small and narrow hole, out of which blood doth not issue, especially if the blood be earthy and melancholic. Upon such a like argument as yours is, we have seen poor souls condemned to be burned for Witches, and afterwards absolved and let go by the judges of the Court. A dangerous argument for such Witches, and yet in this question now in hand much less pricking then a pin. But let us argue by Philosophy a little more subtly. Galen showeth against Aristotle, that Sense is not the alteration or change that is made in the Organon or Instrument of Sense, but the knowledge of that alteration. As for example, (saith he) if I be very attentive to any thing, and in the mean while one passeth before me: although his image be received into the Crystalline humour of mine eye, as it were in a glass, yet for all that I shall not see him, because the Visual Spirit with the power thereof is kept back in the spring and original fountain of the sight: or the soul doth not send forth the Common Sense into the eye, because it is occupied elsewhere; and without it there can be no Sense, and by consequence either little or no pain at all. If I be very greatly busied or occupied attentively about any thing, although one cry out or speak aloud that is near unto me, yet shall not I discern what was said, because the Common Sense is hindered elsewhere. Some have received many shots of guns in the wars, that felt nothing thereof. Archimedes, being busied about his Geometrical lines, did not think that Syracuse had been taken. If therefore constancy and resolution, as also a strong imagination do detain the Spirit Animal in her fountain: if the Soul do not send forth into the part her Common Sense, without which there is either little or no feeling at all, and by consequence either little or no pain: do we think it strange, that the patiented, being very resolute, doth endure little or no grief, and so dissemble it? This reason induced the stoics to defend this Paradox, That grief or pain consisteth in opinion: because Imagination is the mother of Opinion: and if Imagination do not work withal, there is no pain at all. Cease therefore to conclude that Martha was possessed with a Devil, because she was not moved with the pricking of a pin: conclude rather that she was not possessed, because she felt not the pricking. For there is no likelihood in it, and it is a thing incompatible, (not agreeing with itself) that the Devil should quite take away the feeling of pain, from those whom he meaneth to torment: nay, he would rather augment and increase the same, to make them feel the greater pain. Cease ye also to marvel, that there followed no blood out of the prick: for the only apprehension or strong conceit of being let blood, is ordinarily a cause, why there followeth no blood out of the issue that is made, although the vein be very well opened. The common people do usually say, I was so angered, as if a man had struck me with a dagger, I should not have bled. And thus have we philosophically disputed about a pin somewhat too much.  
The second reason to prove, that Martha was possessed with a Devil, is, That there appeared in her mouth a certain kind of thin foam. Who did ever hear any speech of the devils foam? If it be so, there should have been added, that it was also black. For all that cometh from him being of hell, must needs be black. Yea, our good old women use to say, That the Devil hath no white at all in his eye. Who can forbear laughter, to hear, that a woman is known to be possessed with a Spirit, by her foam and spittle?  
The third reason to prove that Martha was possessed with a Spirit, is, Because she had certain marvelous violent motions, without any alteration either in her pulse, or in her breathing, or in her colour. But truly, her motions were not so violent, but that certain Physicians, which could not patiently abide this cozenage, could very easily stay her: and so would have done upon the last days also, when she played her part so cunningly, if they had been called. But, Non patebant fores, ne pateret veritas. The doors were not open, for fear lest the truth should have been opened. Moreover, though the motions of Martha had been violent, yet were they very brief and short: for presently she raised herself, and then the Exorcist said, Here is nothing else but Martha. But let us confess and avow, that these her motions were so violent and sudden, as they say, without any change or alteration in her pulse: yet this signifieth, that her blood was very thick and earthy, and so could not easily be kindled: and therefore we say with Galen, that the pulse of such people is very rare. We have oftentimes seen, sundry Melancholic persons, not only many days and months, but also many years, to have run up and down crying very strangely, and howling like dogs, without any change, either in pulse, or in breathing, or in colour. Again, use and custom serveth greatly to this purpose. There were fifteen months spent in carrying of her too and fro, like an Ape or a Bear, to Angers, Saulmur, Clery, Orleans, and Paris: in which time they taught her to practise all these gambalds, Et quae consueta sunt, minus afficere solent. The things that are of use and custom do not breed any great alteration. How many things are there, which we do daily see in Nature to be far more strange, admirable, and incredible, which notwithstanding are not attributed to Devils, but to the hidden secrets of Nature? We see those that are bitten with a mad dog to bark like dogs, Men that are Warewolfes to howl and eat man's flesh like Wolves, because they have their Imagination hurt, and think themselves to be Wolves. They that are desirous to know more hereof, may read the two books of Levinus Lemnius De occultis Naturae miraculis, Of the secret miracles of Nature. Mizaldus and Fracastorius in the books of Sympathy and Antipathy: and Baptista Porta in his Magic Natural: and also that which a learned man of this age hath written touching Miracles.  
To be short, there are an infinite number of things, that are done by the secret power of Nature: which if because they are secret, we should attribute to the Devil: then, to unfold the Questions of Natural Philosophy and Physic, from the beginning to the end of these two Sciences, we should always have recourse to Devils. But this reason is of so slender force, as by the same I may conclude the quite contrary, that is to say, that Martha Brossier neither is, nor was possessed with a Spirit.  
Those that are possessed with a Devil, after their vehement and sudden motions, do remain astonished, and have their members (as it were) cracked, as it appeareth in the ninth chapter of S. Mark, and by the Histories reported by Master Fernelius in his second book De abditis rerum causis, Of the hidden causes of Nature.  
Martha Brossier, after her motions, was not in that case, but to the contrary, remained lively and lusty.  
Therefore Martha Brossier was not possessed with a Devil.  
Now then, build your belief upon such slender reasons as you make, to conclude a matter of so great weight.  
The fourth reason, if it were true, would necessarily conclude, that is to say, if she had spoken Greek and English, having never before learned either of those languages, it would be a certain and sure argument of her possession with a Devil. But that is altogether false. For she never spoke any other language, than the French tongue, and the proper speech of Romorantin, although false rumours have been spread abroad thereof to the contrary. But (say they) indeed she never spoke either Greek or English: but she answered to the purpose, when a question was demanded of her in Greek. One asked her, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: How camest thou into the body? She answered in French, For the glory of God. Now the very self same question in Gr●eke had been made unto her before at Clery, as Master Lieutenant Criminal hath seen in his informations. It is manifest therefore that there was a collusion in it. Besides that, she answered not to the purpose: for she was asked the means how he had entered into the body, & the answer was made of the end, that is to say, wherefore it entered into the body. Father Benet questioned with her a long time in English: and the good old Father asked her, What was his name, and the woman answered, I was not at your Christening. O goodly Miracle: Martha had heard the Bishop, that furnished the good Father with Interrogatories (as even the Physicians themselves, which though the woman was possessed, have written in their Report) and the Bishop willing him, to ask it in English, What was his Name, it was an easy matter for this cunning wench, being very crafty and well instructed in such subtleties, to answer, I was not at your Christening. But if in this woman there had been a Devil in deed, how cometh it to pass, that having been so long a time conversant in the Western Church, where Latin is so common, it had not in all that time learned that language? Now she did confess, that she did not understand us, when we spoke Latin: What was the reason then that she did understand rather the words of the Priests, but only because she was already instructed and used thereunto, and so understood them, as an Ape or a Dog understandeth his Master? And for as much as whiles she was in the Chastelet, she had usually in her hands the book of the Devil of Laon, which she brought with her from Romarantin, and which Monsieur Lugoly caused to be taken from her: I leave it to consideration, whether it were not of purpose to instruct her more and more in such Apish toys.  
Besides all these former reasons specified, they bring us the testimony of Saint Luke the Evangelist and Physician, to the end that this authority should be the greater against the Physicians: who, when he reciteth the Histories of such as were possessed, and healed by jesus Christ, doth allege no more plain and evident signs of possession, than those that were seen in this woman of Romarantin. Now let us see whether this be true, and well concluded. In the first place, Saint Luke in his eleventh Chapter maketh mention of a Devil that was dumb, and driven forth by Christ, and doth not describe or set down any signs, whereby this Devil might be known. The Evangelists had no intent to describe any such signs. For they which were brought to jesus Christ to be healed, were evidently found to be such persons, even by the confession of the jews, and on the behalf of jesus Christ, he knew them well enough without any signs. If therefore we want none other signs of the devils possession, but those that are set down by the Evangelists, than every person that is Epileptic, or troubled with the Falling Sickness, every Melancholic and every Frantic person shall have the Devil in their bodies, and there will be more Demóniakes in the world, than there are Fools. But let us see, whether Saint Luke do not set down more apparent and evident tokens of such as are possessed with Devils, than those which Martha had. This Evangelist and Physician in the eight Chapter of his Gospel, describing the man possessed with a Devil called Legion, (because many Devils were entered into him) saith, that this man Ware no clothes, neither abode in house, but in graves. Martha did wear garments of a slight coloured cloth, after the fashion of a Romarantin Maid. She was, when occasion required, at the table of Bishops, abbots, and Monks. She did eat and drink as other folks do. This Demóniake possessed with the Legion, acknowledged jesus Christ to be the Son of God, whom he never had seen nor heard of, and therefore he knew things, that were otherwise secret. But Martha did never any such thing. This Demóniake, although he were bound with chains of Iron, yet he broke them, and was carried away by the Devil into the Deserts. But Martha was easily held and stayed with a very weak hand. Then is this authority of Saint Luke not well alleged.  
Now that we have confuted these slender and slight reasons of some of the Physicians, let us come to the reasons of some others: and begin with the testimony of diverse men of quality, which say, that they saw her lifted up into the air for a space, without any stay to uphold her. Go too then: Let us dispute by Philosophy. Whatsoever is moved in recta linea, in a right line, it must have a rest, before it take any contrary Motion: as for example, a Ball being thrown against a Wall, before it reboundeth back again, resteth itself upon the Wall, as Aristotle showeth in his eight book of Physics: and an Artery, after the Dilatation thereof, before it make Contraction, resteth itself. And now you may see, why this woman of Romarantin, leaping up into the air, rested herself before she came down again. But this is somewhat too subtle a reason: let us yield you one that is more plain and clear. They told us, upon the Thursday morning, that they always thought this matter of Martha to be mere cozenage: but in the afternoon, they saw her aloft in the air: peradventure because some vapours arising up into their brains, did breed certain accidents like to Suffusions, or Clouds, in such sort as a man shall see things (as it were) out of their place. Which may very well be showed by the Art Optic. Yea it way possibly be, that they saw Duplicem Martham, unam humi, alteram in sublimi (Two Martha's, one upon the ground, and another a fit.)  
Others there be, which have alleged another reason, in that Martha did lift her flanks, all the rest of her body remaining unmoved. And so Horses, after they have run, when they pant in their flanks, (which Horace termeth Iliaducere,) may as well have the Devil in their bodies. I am ashamed to hear such reasons.  
And in sooth, this which followeth is not much better. They heard a rumbling under her left ribs, but it was very little, and that only when it was touched. By this reason, those that are troubled with a Wind about the short ribs, and poor Maidens that have the Green Sickness, and pale colours, shall have the Devil in their bodies. For oftentimes the sound in their bellies is so great, that it may be heard above from beneath, and from one chamber to another. And by this reason also, they should not have one Devil alone, but many. And in deed, if we believe those Good-fathers', Martha had, and yet still hath three Devils in her: one that is an old and a cruel one, called Beelsebuh: another that is a merry one, which they call Ascalon, The lester of Hell: and a third which they call, The Scullion of Hell. And thus these reasons march all after one tune.  
Some there be, which add hereunto, that Martha discovered and told certain Secrets of Men, in such sort, as many of the assistants were in great fear thereof. Father Seraphin, (who always walked with a good simple conscience in this business) demanded of her, What have I done this night? Martha answered, Thou hast prayed to God. Behold, what a goodly great Secret this was, to tell a Capuchin Friar, Thou hast prayed to God. Whereby a man may know that the Romarantine Wench mocked the simplicity of these Good-fathers'.  
Some bring a reason that is more urgent, that is to say, That Martha did speak in her belly, when her mouth and her lips were shut and closed. Truly Martha spoke as another body did. And yet if she had done so, should she therefore have a Devil, that spoke within her belly? Hypocrates in his fift book of the Epidemies, the 58. sentence, maketh mention of the wife of one Polemarchus, which spoke in her belly. john Gorraeus in his Definitions Medicinal, saith, that in Hypocrates, they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which talk in their belly, when their Mouths and their Lips are shut and closed. Look upon Scaliger against Cardan in the 258. Exercise, and the third part. Foetius in his Oeconomia Hippocratica writeth, that the Great Adrian Turnebus did say in his Reading-Chayre, 
S. Augustine also reporteth a strange dexterity (though it be somewhat filthy) of a man, that with the wind of his hinder parts, could make what sound he listed, and that with so good measure, as you would have thought he had sung. Piedro Mexia de Serilla, lib. variarum lectionum. cap. 26.  that he had seen a Rogue, who without opening his Mouth or stirring his lips, did with his belly, make such a sound, and uttered such a voice as pleased him, and gained great store of money by practising that feat. And in truth it might very well be done: because in closing or shutting the breast and stomach, there may enter some air into the Artery, which may make a kind of sound or voice, not very distinct or plain to be discerned at first, and yet by long exercise may be in a sort perceived: and such persons are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Talking in their Bellies. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Talking in their Breasts. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prophesying out of their Breasts. Calius Rhodigynus referreth this to the Devil, that speaketh within the Belly. But he is but a Reporter of Fables, and therefore let us leave these popular and common reasons.  
Those, that have thought themselves to be somewhat more wise than the rest, as being skilful in the Law, and making Profession thereof, have oftentimes objected against us: If Martha were not possessed of a wicked Spirit, Cui Bono? Whose benefit was it? To what end did she all these things? To this question, it belongeth not to our Art to answer. Yet notwithstanding let us entreat this favour, that we may make some guess of the matter. To what end do many run up and down the streets, and say, that They are Emperors, and Kings, and Kings Sons, and Bishops? You will then say again, That Martha thought herself to be a Demóniake. It may be so: and to the end that she might imprint that opinion in the minds of Men, she counterfeited and dissembled all the rest of her Actions. And it is not to be thought a strange matter, that the self same person should commit an error in one point, and in all the rest should be very cunning, subtle, and wary. Melancholic persons are crafty and malicious.  
Let us tell you a thing that is more likely than this. The Father of Martha, was always factious; by common report. He saw that his daughter, who (as also the rest of his other Children did) was ever reading of books touching Devilerie, and especially and principally that Book of the Devil of Laon was a very proper and fit Book for these Devilish feats and counterfeitings: adding thereunto, that many Priests, and namely the Theologal of Orleans, by that which she told unto us, confirmed her in this opinion, that she had the Devil in her body. And therefore he carried her to Our Lady of Ardiliers, to Saulmur, to Angers, to Clery, to Orleans, and now at the last to Paris: Whether this were done upon a folly, thinking in deed that his daughter had the Devil in her body, or thereby to make some stir and alteration, or for covetousness, God knoweth: for that belongeth to the Parliament to look unto. But the very truth is, that many bestowed Money on her Father: as namely Monsieur de S. M. Twenty Crowns, others Thirty: some more, some less. Yea her Father being at Paris, went up and down a begging Money of the Churchmen, even of simple Religious persons, to bring this holy enterprise to good perfection. And it is not to be doubted, but if the matter had fallen out accordingly, there would have been good store of money gained by it, and she should have been carried from house to house to gather a benevolence, as was the Mother of Friar Clement, that wicked and cursed Apostata and Runagate, 
The Friar that murdered K. Henry the third of France.  the remembrance of whom breedeth a horror in my soul. And thus much for those that ask, Cuibono? Who had benefit by it?  
We have now showed, that Martha neither was nor is possessed with a Spirit: We have confuted the reasons of those that held the contrary opinion: We have seen the testimonies of the wisest and most prudent persons among them. Martha was carried to Angers to be exorcized or conjured. The right Reverend Bishop Miron, (a man of good wisdom and well advised) would not Exercise her, until he had first tried her, and knew of a certainty that she were possessed. He caused her to be stayed, he boarded her, and for certain days he made her drink nothing but Holy-water, wherewith she was neither altered nor moved. After certain days he caused common ordinary water, (not hallowed) to be brought unto her in a Holy-water stock: and then Martha seeing the Holy-water-stocke, laid herself down, fell to her brabbling, and made her wont Apes-faces. Afterwards, the Lord Bishop told her that he had a piece of the True Crosse. He took a key of Iron, wrapped it worshipfully in Taffeta like a Relic, and offered it Martha to kiss: and presently she began to play her Devilish tricks. A little while after, when he said, Let one bring me my great book of Conjurations, they caused a Virgil to be brought unto him: and he began to read, Arma virumque cano. By and by, she thinking them to be words of Conjuration, fell down upon the ground, and tormented herself in the best manner she could. At the last, her counterfeiting being discovered, the Lord Bishop sent her away, and would not profane those holy Mysteries of Exorcism, to drive away a Counterfeit Devil. Others may imitate and follow the wisdom of this Prelate.  
And what was done at Clery and at Orleans? The Official there, being well assisted with the wisest of the Clergy, did forbid all Priests of the Diocese of Orleans, to exorcize Martha, upon pain of Suspension from Divine Service. It would be a long matter, if we should go about to rehearse all that was done at Orleans, for the discovering of this cozenage of the said Brossier: we will only tell you two of the prettiest of them. First, there was brought unto her a great thick Grammar of Despanterius, bound after the old fashion with boards, and with clasps of Copper: it was opened and given her to read. She lighted upon this place, Nexo, xui, xum vult: Texo, xuit, indeque Textum. Which words Martha thinking to be Diabolical, began to fall backward, (but softly enough, as we told you before) and to fetch her ordinary frisks and gambaldes. Another pretty trick was, that my Masters of the Clergy in Orleans, would needs make experiment of the grand Remedy to drive away the Devil, and that is called the perfume. They did set fire to this perfume, and offered those villainous and stinking vapours to her Nose, she in the mean while being bound to a chair, but her feet at liberty to play withal: and then began she to cry out, Pardon me, I am choked, He is gone away.   


THE DESCRIPTION OF THE DIABOLICAL PERFUME, TAKEN OUT OF THE book entitled, Flagellum Daemonum, The whip of Devils: and is this.  
TAke Brimstone, Assafoetida, Galbanum, S. johns-worte, and Rue; all these things being hallowed according to their own proper and peculiar benediction, must be cast upon the fire, and the smoke thereof applied to the Nostrils of the possessed.  
This is an excellent Remedy ad fugandos & fumigandos Daemons, to drive and smoke away Devils.  

Of the virtue of this Remedy, I will say nothing; but I am greatly amazed, that they mean to drive out Devils with such stinking Odours and Smells, considering that Porphyry & Psellus, who are Philosophers of Plato's Sect, do say that such Parfumes are the devils Dainties. If it were lawful for me to amend or reform this Antidote or preservative, I would add thereunto, some Atriplex foetida or stinking Orage, which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Some of the leaves of Coriander, and Wilde-Rocket. For they are all Cordial herbs for Devils.  
All these things that have thus passed, are for the most part absurd and ridiculous, and yet have they found defenders of them, not only among the ignorant people; but almost in every estate: and therefore the Parliament having a long time and diligently considered of the whole matter, to appease all divisions and Parte-taking, that might arise thereby, did make this Decree as followeth.    


A draft out of the Registers of the Parliament.  
THere was viewed by the Court, (the Great Chamber, and the Tournelle being assembled together) the Decree of the Second Day of April last passed, whereby it was ordered, that Martha Brossier, pretended to be possessed with a wicked Spirit, should be committed and delivered to the Lieutenant Criminel of this Town.  
The reports also of the Physicians, of the seven. viii. xiii. xiv. xvij. nineteen. xx. and xxj. days of April last: of the viii. and xviij. of this present month. And likewise other Acts and Testimonies, whereby it appeareth, that the said Martha Brossier is not possessed with any wicked Spirit.  
The Capitular Acts also of the Chapters of Orleans and of Clery, of the xvij. of March, the xviij. and nineteen. of September, 1599 Whereby Inhibitions were adwarded to all Priests of the said Diocese, that they should not exorcize the said Martha Brossier, upon pain of Suspension from Divine Service. There were heard also Master Peter Lugoly the Lieutenant Criminel in the Provost-ship of Paris, and Francis de Villemontee, Deputy to the King's General Attorney in the said Provost-ship, touching the behaviour of the said Brossier: together with the Conclusions of the King's Attorney General himself. And all this being considered.  
The said Court hath ordered, and now doth order, that the said Martha Brossier, Syluina and Marie Brossiers, her Sisters, and james Brossier their Father being now in this Town, shall be carried and conveyed to the Town of Romarantin, (the place of their abode) by Master Nicholas Rapine, Lieutenant of the Short-Robe in the said Provost-ship: and the said Martha Brossier shall be by him left in the keeping and guard of the said james Brossier her Father, whom the Court doth inhibit and forbidden, upon pain of Corporal Punishment, that he shall not suffer her to wander or go out of the said Town, without the order and leave of M. Paul Gallus the judge or Steward of Romarantin: who was enjoined to mark and observe the Actions and doings of the said Martha Brossier: to make verbal Processes thereof, and to send the same to this said Court, from fortnight to fortnight, & so to advertise & certify, what he shall see fit to be done: and further in case of disobedience herein committed by the said james Brossier, to proceed against him and others (if any such thing fall out) by the ordinary courses of justice. And this present Arrest or Decree, shall be executed by virtue of the Copy thereof. Made in Parliament, the xxiv. of May. 1599  
Signed VOYSIN.   

It cannot be expressed, with how much prudence and consideration this Arrest or Decree was made: and yet these poor souls (being blinded) are disposed to confirm their error thereby: and say, If Martha had the Devil in her body, they should have sent her back into the hands of Ecclesiastical Persons to be exorcized: But if she had none, than should they have punished this cozenage publicly, and made an example of it. But yet we ought to believe that the Bishop of Angers knew the cozenage: that the Clergy of Orleans knew it, when they forbade to exorcize her: that the Physicians of Paris, (some few excepted) manifestly knew it & declared it: that my Masters of the Chastelet did wholly discover it: that the Parliament hath seen it plainly and clearly, and so sent the miserable wench back to her Father, according to her own desire, and promise, that they should never hear any more speech of her: Wherein the said Court used great mercy towards her. Why it did not grievously punish this Cozenage, it is not for us to deal or inquire any further, but to contain ourselves within our own office and vocation, viz. to fear God, to honour the King, and to obey the Magistrates. He that resisteth them, resisteth the Ordinance of God. In the mean while let us praise God, and sing an hymn unto him. For his mercy is multiplied upon us, and his truth endureth forever. Amen.    

The Rule to conjure or exorcize demoniacs, approved by the holy See Apostolic, drawn out of the Nationall Synod, held at Rheines. 1583.  
ANtequàm ad Exorcismum Sacerdos see accing at, de Obsessi hominis vita, conditione, fama, valetudine, atque alijs circumstantijs diligenter inquirat, & cum prudentibus quibusdam communicet. Falluntur enim aliquando nimiùm creduli, & fallunt Exorcistam non rarò Melancholici, Lunatici, & Magicis artibus impediti, cùm dicunt se à Daemone possideri atque ter queri, qui tamen Medicorum Remedio potiùs, quàm Exorcistarum Ministerio indigent.  
That is to say,  
Before the Priest enterprise to exorcize, let him diligently inquire of the life of the Possessed, of his condition, of his fame, of his health, and of other circumstances; and let him communicate the same with some wise, prudent, and well advised persons. For oftentimes such as are too light of belief, are deceived: and oftentimes those that are Melancholic, Lunatic, and Bewitched by Magical Arts, do beguile the Exorcist, when they say, that they are possessed and vexed by the Devil, whereas for all that, they have more need of the physicians Remedy, then of the Exorcists ministery. These are the words of that Synod.  
FINIS.    

An extract of the Privilege.  
BY the King's Privilege, yeoven at Paris the xiii. of july, 1599 Signed by the Counsel, Le Cointe, and sealed with yellow wax, upon a single string, it is permitted to Mamert Patisson, Printer of our said Lord, in the University of the said Town of Paris, to imprint, sell, and distribute, a book entitled, A true Discourse upon the matter of Martha Brossier of Romorantin, pretended to be possessed with a Devil: With inhibition to all other Printers and Booksellers to imprint, or cause the same to be imprinted, without the good liking and consent of the said Pattison, until the time and term of six years, to begin at the date of these presents: upon pain of Confiscation of the said Books, and an arbitrary amercement.