The acts of the 27. of November. 1610.

THE reuerend Father and Frier Sebastian Michaelis, Prior of the Couent of S. Magdalen at S. Maximin, of the order of preaching Friers, hauing sent Father Francis Domptius (aboue-named) to Saint Baume, a place of penitence of the • id Saints: about the same time also (which was the • 7. of Nouember, 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 soiourne, especially on S. Andrewes day, to make • ustrate the menaces of the Diuels, that threatned to • rrie her away that day, according to the compact • ade betwixt them two yeeres before, as the said Mag • lene confessed.

Being come thither, and she hauing been formerly • xorcised in diuers places, as at nostre Dame de Grace, 〈◊〉 S.Maximin, and at Aix, by the space of many mo • eths; in which affaire the said Father Francis Billet did exercise much patience in himselfe, and charitie towards the said Magdalene, yet was neuer able to draw the Diuels, who did possesse her, to speake one word; vpon the 28.29. and 30. of Nouember, the said Father Francis Billet began againe to vndergoe the office of an Exorcist at S.Baume; endeuouring to make the Diuels to speake. In the meane time, by reason of some occurrence of busines, it behoued the said Father Francis to be absent for certaine daies from S.Baume. Vpon whose departure (which was the 3. of December) the said Magdalene was very carefully watched; for in the meane space, especially vpon S Andrewes day in the euening, it chanced that the wicked spirits would sensibly and with great violence haue carried her away, Magdalene carried vp by Diuels. euen when she was in the holy place of Penitence, whither she was led to preuent the worst; as also the night before they lifted her vp very high from the ground, and would haue carried her out at a window, which is in the highest place of the Quire at S. Baume. In so much that Father Romillon not being able to hold her, was forced to call for aide, and to contest with the Diuels and say, She is ours.

The 3. of December Father Romillon and the said Father Francis Billet before his departure, did intreate Father Francis Domptius the Dominican, that he would make some Exorcismes for Father Romillon, who by reason of his age was to vndergoe that labour; assuring him that Father Michaelis would auow the fact, because he had taken him as his assistant, in his proceedings of Inquisitour, to annihilate and breake off all contracts betweene the Diuell and Magdalene. To which Father Domptius then answered very coldly, because hee had been formerly trauelled and wearied with the pressure of the like charge.

Notwithstanding vpon the 6. of December he began to coniure Louyse, First speech of Verrine. and at the first Exorcisme one of the Diuels that was in her bodie, began to speake. Then the said Dominican Father commanded him to worship God,The act of adoration of the said Verrine. and to bow himselfe in the adoration of him, and to doe things of the same nature, which he readily did to the great astonishment of the Exorcist, who had vpon another occasion laboured three weekes, to make a Diuell called 〈 in non-Latin alphabet 〉 to performe an action of that kind.

The 7 • nd 8. of December, vpon the continuance of the same Exorcismes, twice a day, the Diuels were asked and readily answered, that there were three of them in the bodie of Louyse, and that they resided there by meanes of witchcraft:Possession by witchcraft. the first of them named himselfe Verrine, the second Gresil, and the last Sonneillon: and that all three were of the third order, to wit in the ranke of Thrones.

During this time, Verrine one of the Diuels in Louyse gaue a signe of his being in her bodie, and it was this: As the Dominican (who had been now an Exorcist for the space of three weekes) had after Euen-song finished his Rosarie, (as is the manner of the order of S. Dominicke) hee did immediatly present three prayers vnto three Saints, to the Virgin Mary the mother of God, to S. Magdalene, and to S. Dominicke; and then did sensibly feele a maruellous power, deuotion, and attention in himselfe, so that he was amazed from whence such incitements might come, and endeuoured by al meanes to slake the force of them, and to know the reason of this strange motion. But he could not finde the reason of it, vntill hee affronted the diuell with an Exorcisme, • nd so demanded of him, what were the Saints that did • ost disquiet him? Who answered, they are those whom thou doest with such ardencie of affection pray • nto. The Exorcist asked him, whether it were not Saint Paul (vnto whom he euer bore a particular deuotion).The Exorcist tries the diuel. The diuell said, no; but it is the Virgin mother of God, Magdalene, and Dominicke: yet had not the Exorcist • poken a word of this to any person whatsoeuer.

The acts of the 8. of December, which was the 4. feast of the second weeke of Aduent, and the day of the conception of our Lady. 1610.

This day in the euening, the said Dominican Father began to exorcise; and vpon the entrie vnto the same, Verrine began to speake in this manner following, to the honour and praise of the sacred Mother of God, saying:

Wee are to take these and the following discourses, as we take the discourses of Balaam the Inchanter, and of Caiphas that prophecied of Christ Iesus; not of their owne voluntarie or proper motion. S. Athanasius faith, that when the diuell perswaded S. Anthony to pray vnto God, he prayed vnto him, not because the di uell said it, but because hee spake agreeable vnto the word of God Athanasan vit. Anthonij. Thus we beleeue the diuels saying, in Mat 8. Mark. 5. Luk. 8. that Christ Iesus was the Messias, and the Son of the liuing God; not because they said it, but because they were inforced to speake according to the Scriptures. They feare and tremble (saith S. Iames) vnder the puissant arme of God, who serueth his turne with them as he pleaseth Dragons and Serpents, fire and haile, doe all worke the will of God, saith Dauid, Psalm. 148. Exclamation vpon the conception of our Ladie.. Mary is the goodliest creature that euer the eternall Father created, to my great griefe doe I speake it. She standeth incessantly before her sonne making intercession for you: she sheweth him the wombe that bare him, the breasts that gaue him sucke, and all the seruices that euer she did for him in the world. True it is that she is so faire, that the diuels themselues would endure all the tortures of the world only to haue a sight of her beautie; but they could neuer haue the grace to see her in glorie, neither haue they deserued, or euer shall deserue the same, by reason of their excessiue pride and arrogancie. She is so amiable, so excellent, and so rich in all perfections, that neither Angell, nor Archangell, no not the Seraphins themselues, can be equall matches vnto Mary in beauty. She is rich and a Queene together, so that it were an idlenesse to demaund, 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 mercifull, and is euer in the presence of her Sonne suing and saying: Sonne, take compassion vpon these miserable sinners, for many times they vnderstand not what they aske. And in this (said he) they are like the mother of the sonnes of Zebedeus, who prayed that one of her sonnes might sit at the right hand, and the other at the left, not knowing that she wronged her selfe in speaking so, and that those that were on the left hand should be damned. But your God, who knoweth better then you what is needfull for you, will answere, You know not what you aske.

You will tell me, that this is no new thing which I vtter, it is true, but this is new, that the diuell doth speak these things.

I say then, that it is good to loue, serue, and honour the most blessed and most worthie mother of God; for all those that are carried with a full and perfect zeale vnto her, they shall neuer, it is true, it is true, it is true, they shall neuer, neuer (O Mary thou sacred mother of God) be put to confusion. The diuell himselfe by the coaction of thy Sonne is forced to honour thee, and to call thee the mother of God, a thing vnaccustomed to be done by diuels: for they call thee either plaineThe cōtempt of the diuels towards our Ladie. Mary, without any accession of title, as did the Iewes in contempt, or they name thee by some other names of blasphemie in great indignation: but neuer before by this so excellent an attribute, as the blessed mother of God. And vsing these words, you say all that may bee said, of a Ladie, in honouring her with the title of the Mother of God; then which no dignitie is more excellent, none more venerable.

He limiteth this afterwards, saying, next to the humanitie of thy Sonne.Shee is also all in all; for she is the daughter of the Father, the mother of the sonne, the spouse of the holy Ghost, and the peerelesse temple of the sacred Trinitie. Shee is besides, sister vnto the Angels, yea euen their Queene and Princesse. I say further, that next after the blessed humanitie of Christ, shee hath her Quire alone, as one whose excellence admitteth no partners or equals to keepe her companie. And in that shee is the onely and most matchlesse mother of God, it stands with reason, that hee who is cloathed with all power, wisedome, and bountie, should mould and fashion her to admiration: neither are we to wonder that it is so.

Many there are that haue a will to do good, but their impotencie and disability maketh them come short of their intendments: others haue knowledge, to doe good, but by reason of some bodily impeachments, or for want of grace they cannot imploy it thereunto: for the diuels haue knowledge, but it steedeth them very little. But Exclamation in the praises of God. thou (speaking of God) it is true, I speake it constrainedly, and not out of affection, thou art omnipotent, all-knowing, and euerlastingly good, who art able to make out of nothing whatsoeuer seemeth good vnto thee. Notwithstanding it is true, there are those that for all this are vngratefull.

During these and the like discourses so full of vse and obseruation, the sister This was Magdalenes Gardian, a woman admirably vertuous, whom we haue beheld rauished in a trāce, as soone as she had with teares receiued 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 vnmeete thatThere was obserued a great hatred betwixt the two possessed, proceeding from the diuels that were contrarie. 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 out-cry. Belzebub, although thou be my Prince, yet there is one greater then thy selfe, that commandeth me to speake in thy presence: yes, The Diuell that is inferiour, dares not speake in the presence of his Superiour without his permission, because he is restrained by one mightier then he: for the order they haue in hell is naturall. And we haue obserued that the two companions of Verrine would neuer speak without his permission; nor the companions of Belzebub without his permission, or in the absence of the said Belzebub. yes, I am constrained to speake before thee.

Proud Belzebub the Prince of Diuels, who was in the body of Magdalene, hearing these words, began to bellow like a furious Bull, and wresting aside the head and eies of Magdalene, with great wrath and fiercenesse he tooke her shooe, and threw it against Verrine, so that therewith he strucke Louyse on the head.

Notwithstanding these brauadoes of Belzebub, Verrine addressed his speach vnto the said Magdalene, and said. The first reprehension of Magdalene. O Magdalene, how blest is S. Baume in thee. It is true Magdalene, blessed for euer is this S. Baume, because in this place, if thou wilt, thou shalt become a second Magdalene: but hitherto thou remainest arrogant, vnthankfull, obdurate. I tell the Magdalene, that thy Creatour is yet readie to die for thee. This is true, Magdalene: Marie intercedeth for thee, and pleadeth for thee before her sonne, and euer saith vnto him. My sonne, Magdalene will be conuerted vnto thee. But O cursed, polluted, detestable woman as thou art, thou still shuttest vp the dore of thy heart. Magdalene take heed vnto thy selfe; take heede, take heede, take heede Magdalene. I tell thee, neuer was Iudas, neuer was Herode so tormented as thou shalt bee, except thou amend thy life and conuersation. Magdalene, forsake these Diuels, Belzebub, Leuiathan, Balberith, Asmodee, Astaroth, forsake this infernall societie, Magdalene: they all doe thirst after nothing else but after thy damnation. Louyse is but the instrument of this discourse, shee is possessed out of loue to thee. God giueth the touch vnto this instrument, to make thee listen after his melodious harmonie. It is true Magdalene, this good God will receiue thee to grace; if thou doe repent, thou wilt proue another Thais; Humiliate thy selfe Magdalene, and returne and obey S. Vrsula.

A He here begins to discouer this miracle. miracle, an vn-heard of miracle, and which will neuer happen againe, that the Diuell should conuert soules, and be in steed of a Physitian, an Apothecarie • nd a Surgeon.

After all these discourses, The hardnesse of Magdacenes heart. Magdalene still remained obstinate, and in her first desperate estate; at which all • he compassionate spectators were much amazed, not onely for the hardnesse of her heart, but also to heare • uch high and mysterious discourses, and pronounced after more then a customarie manner. It was then held sit, to offer her vnto God by the 7. penetentiall Psalmes and other prayers.

When this was accomplished, the Dominican father said vnto her. Magdalene where are thyPrayer causeth teares. teares? where are those gnawings and remorses of conscience? where are those sighes which a penitent woman ought to haue? At this Magdalene began to weep, and bitterly bewailing her selfe, she fell downe at the feete of those that were present, and asked forgiuenesse, with this protestation, that she knew her selfe to be a cursed and disconsolate sinner: so that euery one remained well edified thereby, and conceiued good hope of her conuersion.

The Acts of the 9. of December.

ON which day in the morning Louyse and Magdalene were by the said Dominican father exorcised, and at the entrance of the same Verrine began to speake in this manner.The 2. reprehension of Magdalene. Accursed woman, listen and bee attentiue vnto what I shall now say vnto 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 bee most vnfortunate, vnlesse thou bee conuerted. Neuer These are as strokes of a hammer, to conuert a relentlesse person, and to bruise & bray his heart. was Cain, neuer was Iudas, neuer was Pilat, neuer was the rich Glutton so horribly tortured, as thou shalt bee. Louyse is no Philosopher, Louyse hath no indowments of literature, Louyse neuer was a student, and thou well knowest, that Louyse vnderstandeth not the secrets of thy heart; but almightie God who knoweth thy most reserued cogitations, compelleth me to say, that The first accusation of the Sorceresse. thou hast againe harkened vnto Belzebub with stronger attention (dissembling and gracelesse Witch as thou art) then vnto thy Creatour: and this thou couertly doest bay by day. Gracelesse and accursed woman, I do here lay it vnto thy heart, that he is fearfully incensed against thee. And though it be an vncontroulable truth, that thou art a thanklesse and proud wretch, yet doth the Exclamation that our Lady intercedeth for sinners. mother of God stand for thee: shee is euer, euer, euer speaking for thee; she is euertelling her sonne: to morrow Magdalene will be obedient, to morrow Magdalene will be humbled, to morrow she wil turne to goodnesse, to morrow shee will be conuerted. O heart of stone, O heart of marble and of Diamond, nothing can soften or make thee tender but the blood of the Lamb. Looke to thy selfe Magdalene, and be no more wilfull, else art thou euerlastingly vndone: O thou a thousand and a million of times accursed, damned shalt thou be, and that more deepely then any other, the Diuels shall carrie thee body and soule to hell. I say vnto thee, neuer was there, nor shall be such a wonder, as God hath now wrought for thy sake. It is true, thou vngracious and flint-hearted woman, that God could doe no good vpon thee neither by his inspirations, nor by preaching, nor by reading, nor by Angels, nor by all those that are in heauen, nor by so many good men as haue prayed for thee. What? must thou haue a Diuell to conuert thee? must thou haue a Diuell to be thy Physitian, Apothecarie, and Surgeon? This is more strange, then to see a hundred, and a hundred, and a hundred dead bodies raised and enlifened againe. The defect is no where but in thee, to be if thou wilt, another Magdalene, another Thais, another Mary of Aegypt, and another Pelagia. Magdelene I aduise thee resist no longer, open the dore which thou hast locked against thy God, and he will compassion thy youth, and giue pardon to thy • ransgressions.

Verrine continued on, and said. Magdalene. Thou knowest well, that Louyse is very scrupulous and daintie of an oath; and will not sweare for any good. I then doe sweare by your God and by your Redeemer, that it is most true which I haue formerly spoken. And till this present thou diddest conceiue it was Louyse: is not this true? The all-powerfull God who seeth thy in-most imaginations, constraineth me to speake it.

Then hee cried. Ha, woe is me. Belzebub inuisibly menaceth him, according to the mutuall language, that Spirits haue. Ha, Belzebub thou doest threaten me; but I must not regard thy threates, for a maister more potent then thou, and all hell besides doth command me. Then turning to Magdalene hee said; Magdalene renounce Belzebub, Leuiathan, Baalberith, Asmodee, Astaroth; say but, I renounce thee cursed Belzebub, and thee wretched Leuiathan, & thee Baalberith, and thee Astaroth, and thee Asmodee. Then he willed the Exorcist that hee would force him to make this Verrine neuer made oth or abiuration but by the commandement of the Exorcist. Magdalenes contrition. abiuration, which hee did by the mouth of Louyse. After the end of this discourse and of so terrible an inuectiue, the Father Dominican turned to Magdalene, and commanded her to say, Conuerte me Domine, & conuertar ad te. Then began she to weepe very tenderly, and in external appearance shewed maruellous great contrition for her life past, and oftentimes kissed a Crucifix which she held in her hand.

The Dominican when he perceiued in her so much compunction, after the terrible batteries of such a hammer, that did so beate at the gate of her heart, asked her how she found her selfe. Magdalene answered: Ha! my father, I am at the brink of desperation. The Exorcists exhortation. To which the said Father replied: No Magdalene, God doth not call thee to reiect thee afterwards. Be confident that the gate of his mercy is opened vnto thee, and that his hand is stretched out to receiue thee. Magdalene resist not his motions any longer, but ponder well vpon them, for in them God doth offer vnto thee the remission of thy sinnes, and such abundance of grace, that if thou be willing, thou maist proue another Magdalene. What inducement leadeth thee to be distrustfull of the bountie and mercie of thy Redeemer? To which, she said, I She was also much ashamed that she was proclaimed a Sorceresse in the presence of all the people. am as it were swallowed vp in the immense sea of my offences, and with the soulnesse of my transgressions.

Then did Verrine lay hold on those words, and said: I haue not spoken this vnto thee, to occasion thee to despaire: no, no, Magdalene, although any other sinner should commit a million of impieties more then thy selfe, Magdalene, it is true, God would pardon him vpon his comming home vnto him. God cannot lie, he hath said it: In The mercie of God. quacun que hora, He hath made no sessement of the number, or enormitie of sinnes, he desireth only vnsained repentance: and it is most true, God receiueth a sinner as the prodigall childe was receiued. These and the like words were vttered by Verrine, so that the whole assemblie 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 pourtrait or picture of the blessed Mother of God, with her sonne Iesus in her armes, hauing on one side of her the blessed S. Magdalene, and on the other side S. Dominicke. At the beginning of the Exorcismes • he said Father demanded of Magdalene: Doe you acknowledge your selfe to be a proud, vngratefull, and refractorie woman, and to be the most miserable creature • hat did euer tread on earth? Doe 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 She spit at the perswasion of the Exorcist. three seuerall times vpon the earth. Then presently spake Verrine, and said: Magdalene true 〈◊〉 is, that this is the first time thou spakest from thy • eart. Magdalene, now doth the whole host of heauen •• ioyce for thee, and all hell is in great sorrow and con •• sion; the Almightie compelleth mee to speake it. Magdalene, take now vnto thee thy God and thy Crea • or for thy Father and husband. Loue him, and him a •• ne with all thy heart, and let neither men, nor women, • or any other creature whatsoeuer share or haue fel •• wship herein, but for his sake. Magdalene deliuer vp •• e key of the three faculties of thy soule vnto him, for he now begins to take affection vnto thee.

Verrine his perswasions to Magdalene. Magdalene, thou doest affect beautie, thy spouse is the comeliest amongst men. Hadst thou but once seene him, as hath that other Magdalene, thou wouldest 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 neuer saw we him in his glorious beautie, although wee would endure whole millions of torments to gaine the fruition of the same.

I say, Magdalene, thy spouse is most louely, most gracious, most perfect: He would yet be readie to die for thee, and for all those that are here: he hath hands of iron for vs, and feete of wooll for you. He that knew the greatnesse of his beautie, would suffer millions of torments, to haue only a glance of him, as he passed by: yea the very diuels confesse, that he is beautie, goodnes, and perfection it selfe.

Thou louest riches and pleasures, Magdalene; thy Spouse is powerfull to bestow vpon thee Paradise and Heauen, which are replenished with all riches and pleasures that may be. Fie on diuels, fie on Belzebub, fie on all hell. True it is, Magdalene, that we Diuels promise mountaines and maruels, but the wages wee giue to those that serue and pleasure vs, is meerely hell. But with thy Spouse there are a thousand millions of pleasures, which doe neuer decrease, nor will euer haue end. The delights there are so infinite, the contentation so numberlesse, the ioyes so exquisite and immense withall, that though I should discourse thereof vntill the day of iudgement, yet could I not set foorth their vndescribeable greatnesse and excellencie.

Magdalene, thou louest noblenesse of blood: Thy Spouse shall ennoble thee, and place thee in the ranke and condition of a Queene and Princesse: onely loue him with all thy heart, sithence he loueth thee so much, and will inuest thee with so much honour.

Thou art also to take the most blessed Mother of God for thy mother: For thy The arriuall of Magdalenes mother. naturall mother heere wisheth thee much good, but hath not abilitie of performance: but the sacred Mother of God hath all power to satisfie thy desires; all knowledge to vnderstand what is meete for thee: all goodnesse to grant thy requests vnto thee. Magdalene, she is so amiable, that she is not to be paragond by any: we Diuels neither haue seene her, nor shall see her; but it is in thee to behold her, if thou wilt. Magdalene, the Diuels will assault thee againe and againe, euen vntill they tempt thee to despaire: but bee of good cheere, be of good cheere; God will yeeld thee his assistance, if thou wilt but permit him to discipline and gouerne thy soule. And take thou no thought for any thing, for the victorie will remaine with thee.

True it is, Magdalene, that to enter into Paradise, thou oughtest to tread in the paths of simplicitie. Thou hast read many bookes, but art little aduantaged by them. The gate of Paradise is so narrow, that there can enter in but one at once, neither can you passe so, but you must be forced to creepe vpon your belly. Thou art to thanke S. Magdalene intercedeth for Magdalene. Magdalene a thousand million of times, for she hath done much in thy behalfe, and will hereafter be thy aduocate, yea euen thy sister to be assistant vnto thee in all perils and dangers.

Thou oughtest also to render thankes vnto S. Dominicke an intercessor for Magdalene. Dominicke, (a great enemie of mine he is) for he hath mediated much in thy behalfe.

Thou must doe the same vnto the Angell that is thy Gardian, who hath begged thee of his Lord, saying: Lord leaue Magdalene to me, suffer her to be a day longer in my custodie, and she will be conuerted, she will • epent, she will readily relinquish all the blandishments • nd inticings of hell. Courage then, Magdalene, for • hou hast gracious and diligent Aduocates for thee vn • o God. Then shewing her Father Romillon, and the Fa • her the Exorcist, he said vnto her, Magdalene behold thy Gods on earth, thou art yet as a childe, suffer thy selfe to be gouerned, humble thy selfe, be obseruant of them, and follow their aduice and counsell.

Verrine added: Magdalene, tell me, didst thou neuer see She had seene them often at the Synagogue and elsewhere. the Diuels? Whereunto she answered, that she had. Then said Verrine: And knowest thou not, that the inferiour Diuell dareth not to speake in the presence of his superiour. Is it not thus? Speake? 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 then thou commandeth me. In Hell I owe thee homage and obseruance, as one more powerfull then my selfe, but being in this bodie, I haue nought to doe 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 serued like a Princesse, thou hast had the first place at the table, and the middle, and also the last. Content thy selfe, and disgest 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, &c. to giue thankes vnto the Almightie for his manifold mercies shewred downe from aboue vpon the said Magdalene; which was done to the great ioy and contentment of her owne mother, who by accident was there present at S. Baume.

Te Deum laudamus, &c. being ended, Magdalene cast her selfe at the feete of her mother, and humbly craued her pardon; and performed the same to the whole assemblie, who receiued much comfort and gladnesse, to see the vnbounded and infinite bountie of God towards his creatures.

At the same time some aduised 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 seuerall appellations, when she prayed. This being done, she directed a letter by the aduice of the Father her Confessor to her blessed and gracious Mother the Virgin Mary, in this following manner.

My The letter that Magdalene wrote to the mother of God. See the answere vnto the doubts in the 8. obiection after the Epistle to the Reader. most sacred, most glorious, most sweet and amiable Mother, I salute you with my very heart, and present my selfe before you, as a poore afflicted daughter before her mother, to receive some consolation. I do addresse my selfe to you (my dearest and most amiable mother) as a poore desolate girle, that is on all sides destituted and defeated of comfort, deuoid of all goodnesse, and surcharged with whatsoever is naught. I therefore in all humilitie pray you to take pitie vpon me, and do here protest, that I offer and consecrate my selfe wholly vnto you, and doe freely bequeath you the keyes of my heart, that you may in the midst thereof implant the vnstained lilies of puritie and chastitie, that my dearest spouse Iesus may repose himselfe and take his delight in the same. I giue also vnto you the keyes of the three powers of my soule: the key of my vnderstanding, to plant therein the lawrell of perfect hope, that I may trust wholly vpō my spouse: the key of my wil, to plant therin the rose of seruent loue, that I may aboue all things cleaue vnto him, and for his loue abandon all other by affection: the key of my memorie, to plant therein the violet of deepe humilitie, to put me in minde of my base and meane condition, that so I may deiect and debase my selfe to the feete of euery one, after the example of my beloued and dearest spouse. And I heartily beseech you my dearest and best beloued Mother to accept these my prayers and offers, so shall I remaine now and for euer, your most humble, most obseruant, most vnworthie daughter, seruant and slaue, Magdalene of Iesus.

This letter Father Romillon did then approue 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 foure Pilgrimes come Great troupes did daily flocke thither. from Rome, and of many other persons of the countrey of Prouince. Then at the beginning of the Exorcismes, Verrine began to discourse in this sort.

Exclamation touching the last iudgement. Call to remembrance the day of Gods iudgement, how dreadfull it will be; when hee shall separate the good from the bad, and shall say, Come, giue me an account of your workes of mercie.

He will not aske you, whither you haue read or prayed much, whether you haue been great or base, noble or ignoble: no, no, hee will not mention this, but will say, Come, giue me an account, whether it be not true, that when I was a hungrie, you (directing his speech to those that he reproueth) gaue me no meate; when I was thirstie, you gaue me no drinke; when I was naked, you cloathed me not; when I was a stranger, you receiued me not; when I was sicke, you visited me not; when I was a prisoner you redeemed me not; when I was dead you buried me not. Then shall they answere and say: What? were you a hungrie? were you thirstie? could so great a Lord as you stand in need of any thing? could you be naked? we neuer saw you thus. Verrine followed on, and speaking in generall as well to those that were absent, as to those that were present, he said: A worthie reprehension of Christians. O miserable and vnthankfull men, how misunderstanding you are of the benefits of God. You call your selues Christians, but doe not the workes of Christians: you haue a God so good, that the very Diuels doe confesse his ouer-much goodnesse. What more great expression and signe can you haue thereof, then to heare him speak these words, Whatsoeuer you shall doe vnto the least of mine, I will take it done vnto my selfe.

Miserable is the state of those Christians, who doe not loue and serue so good a God, know yee therefore, that those who remaine in their obstinacy and wilfulnesse, and yet haue heard those dreadfull words, which God spake to the cursed and reprobate, Ite maledicti in ignem aeternum, Ha! how well doe they deserue to incurre the most seuere castigation.

We are to note, that Verrine spake these words with such hideous cries, and fiercenesse, that he seemed desperatly enraged: and often repeated these words Ite maledicti, about fiue seuerall times; and gaue intimation, that since they had slighted and set at nought all the wounds of our Sauiour, together with the blessed Trinity, and the 10. Commandements 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 dreadfull, that the beames proceeding from his eyes as from bright-shining flames, cannot be endured by the wicked: Yea the paines of hell it selfe are not more vnsupportable, then is the fury of this great Iudge, when once he is prouoked by them.

I say further, that the soules The sight of the damned fearefull. in hell are so horridly fearefull, that if any of them should be presented before you, the sight thereof would prooue vnto you so ghastly and vnsufferable, that you would dye in the place, to see all their deformities, pollutions, loathsomnesse, stinkes, and meruailous torments. But your God is so good, that he will giue to euery one according to his deseruings (not for their The vocation and first grace is the pure & meere grace of God. merits, but from his owne bounty, for if he should handle euery man according to his deserts, there would few scape hell:) And this great God, be your good workes neuer so meane, yet if they flow from charity and the merits of his passion, hee will giue them a reward, as he hath promised, saying, Come yee blessed of my father, &c.

Because when I was a hungry you gaue mee meate; when I was thirstie you gaue me to drinke; when I was a stranger, you tooke me in; when I was dead, you buried me; when I was sicke you visited me; when I was naked you cloathed me; when I was in prison you redeemed me. Then shall he carrie them to Paradise, to haue there the fruition of his pleasures, because they contemned all for his sake. And since they were his companions at the Crosse, it standeth with reason, that they be his Associates at his table. These words were no sooner ended, but hee cried, I am mad, I am mad; I The constraint of Verrine, which he auowe • h in all his discourse. am compelled to expresse this not for loue, but vpon constraint.

It is strange that a souldier should kill himselfe with his owne weapons. It fareth so with mee, who take armes against my selfe, wherewith my owne throat is mangled. But what remedie: God will haue it so.

Is it not a thing that was neuer heard of before, that the Diuell is at variance with the Diuell, and that hell combateth against hell?

Here is to be obserued, that this discourse and many others semblable vnto them, were spoken with such an emphasis and efficacie, that all the assembly began to weepe, and to aske God forgiuenesse: as also to confesse themselues, and to receiue the Sacrament instantly vpon it. Of which the foure aboue-named Pilgrimes would needs giue attestation in forme as followeth.

The 10. of December 1610. there came to S. Baume The Pilgrimes arriuall, and testimonie of the precedent Acts, besides ordinarie witnesses. Monsieur Arnoulde Borffartigues, Canon and Sexton of the Cathedrall Church of Cominge, Doctor of Diuinitie, Iames Audry Merchant, of Troy in Champaigne, Iohn Gallois Gold-smith, and Claud Gaùdet a Merchant Draper of Troy in Champaigne, which were present at the Exorcismes, of the two women that were possessed, about three seuerall times, and heard very admirable accidents touching this particular. In witnesse whereof we of our owne proper motion haue subscribed our names, for the publique good, and for the reducement & bringing home of many millions of soules by the miraculousnesse of the same, where the Diuell is enforced to vtter the truth of the Gospell by the mouth of a woman called Louyse, being thereunto commanded by almighty God. And hauing no further occasion to remaine or soiourne here any longer, as men harried with the trauell and toyle of our iourney from Rome, we haue 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 haue subsigned our names. Borffartigues, Iohn Gallois, Gaudet, Audry.

The same day in the euening were Louyse and Magdalene exorcised by the Dominican father, and at the beginning of the Exorcismes, Verrine discoursed of the paines of hell, and other matters in this manner.

The Exclamation of the paines of hell. paines of hell are so great and fearefull, that one alone Diuell with his hideous shape, were able to strike a man dead vpon the place, although he had a thousand liues. The diuels themselues might not indure the soules of the damned, were it not that hell were the place that is destinated for euerlasting torments. When the accursed soules of the damned come vnto vs, wee make very much of them, wee cause them to sit on a great chaire of flaming fire; we present vnto them balls of fire for their repast that are all very well sulphured: we giue them to drink a certaine liquor, bitter as gall or wormwood, and enforce also vpon them courtesies more bitter and more stinking then these. Their eyes are fed with continuall visions of Diuel • ; they haue for their songs and musicke, wherein they tooke their pleasure in their life time; vucessant blasphemies against God, cursing the time that they were borne, their fathers and their mothers, together wirh all other creatures great and small. We fling and tumble them sometimes in the fire, sometimes vpon the yce, sometimes in sulphure, sometimes in snow; and in exprobration of their transgressions we say vnto them. Ha! accursed wretches, behold, The reproches and sorrowes of the damned. behold the recompense for your pleasures and delicacies. You that would not obey your God, you that made slight to trespasse against his commandements, you that haue whored after Baal, and abandoned your Creator, you doe deserue, you doe deserue to be thus tormented; you deserue to bee thus handled. Neuer shall you see God, but shall bee eternally depriued of those celestiall ioyes, and in briefe, you shall here be tortured for euer.

Besides (said Verrine) we are cruell remembrancers vnto them of the fauours and blessings which they haue receiued from their Creatour, not hereby to giue them any comfort or refreshment, but to torment them the more abundantly. We say vnto them. Miserable caitifes as you are, you might haue gone to Paradise, you might haue beene filled with heauenly blisse, you might haue beene companions to the Saints of heauen; but the tide is turned another way. Behold, you are the bondmen of Sathan, the Gally-slaues of hell, and the food and nourishment of that vnquenchable fire. How wretched are you, who might haue had the liberty of the children of God, and doe now remaine in the thrall and seruitude of Diuels. If you suffer tortures, you doe well deserue them; yet are you not punished according to your misdeedes and demerits. Then making a great out-cry, he said.

O wonderfull miracle, O great misery! The Diuels speak against The sorrow of Verrine, because he was constrained. themselues, yea and against all hell; they disgrace their owne Countrey, and dehort men from trauelling thither, and from cohabiting with them; This is very strange. Let two men speake together of their Country, and it is not to be wondered at, if both of them be lauish in the praises thereof: but it is a great miracle that the Diuell an enemie to God and heauen, recommendeth vnto men that celestiall Country, and vilifieth the kingdome of hell. I further auerre, that men ride to hell easily in a Coach, and the horses and all the furniture thereof may passe in with facility: But to Paradise, you must goe a-foote, and enter in, stouping; the gates thereof are narrow, so that much labour and toyle is requisite for the attainement of the same, and hardly may you enter in without doing penance. I also say, that the fire of hell is so deuouringly hot, that put all the fire in the world together, and it is but a painting in regard of it. Yet are there soules so desperate, and vnnaturall, that they runne at full speede into these gulphes of brimstone. Accursed Magicians, abominable Witches, and relentlesse sinners, can all of them relate vnto you such newes as this.

Then hee Exclamation of the wicked Spirit. cried with great and ghastly exclamations, and with a rage and fiercenesse beyond ordinarie, and spake these words fiue seuerall times. For euer, for euer, for euer, for euer, for euer; alas shall the damned soules be depriued of the vision of God. You will tell mee perchance, that as yet I haue tolde you no great newes, it may be so: notwithstanding it is strange newes (as I haue said formerly) to heare a Diuell speake for God, and for the saluation of your soules.

All the assembly were so affrighted with these and the like words, and at the dreadfull passages which Verrine had, touching the paines of hell, that there gushed from their eyes abundance of teares, 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 The maruellous paines of hell. hideously. Hola! I will acquaint you with the repose and contentation which the soules of the damned haue in hell. And then taking Magdalene, he 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 backe againe, and so continued in tormenting of her without any, cessation, so that if it had not ended as it did, she would surely haue died. Thus (said hee) doe wee torture the soules of the damned, without allotting vnto them the least moment of relaxation.

Besides this that hath beene said, Verrine added, that The will as a faculty of nature, desiretn euer that which is good. God was so beautifull, that the Diuels would be content to vndergoe all the torments of the world, and all the paines of hell, so they might but once haue a sight of his beauty.

The same day after dinner, Magdalene wrote a letter to the blessed S. Magdalene, the tenour whereof ensueth.

Most The letter to S. Magdalene. holy, glorious, and beloued sister. I heartily beseech you to compassionate the deplored estate of your poore and worthlesse sister.See the answer to the doubts, after the Epistle to the reader. Obiect. 8. Take me by the hand, and leade mee to my dearest and louely spouse. And with all my soule I doe entreate you, to indow me with those fiue goodly qualities, where with you were able to prostrate your selfe at his blessed feete, and which induced him to receiue you with such speed for his best-be loued friend.

The first is humility, that I may vnder-value and set at naught all things with you. The second is perfect contrition, that I may bewaile and euer abominate all my sinnes. The third is, perfect faith, that I may beleeue, that the almighty can pardon me. The fourth is perfect hope, that I may assuredly expect his mercy. The fifth is feruent charity and loue, that I may affect and cleaue to him as to my dearest spouse, and disingage my selfe from those incongruous desires, which may thwart or giue impeachment vnto the same. I instantly pray you (dearest sister) to begge for mee these fiue louely vertues, that I may be confident through them, to present my selfe to my most glorious Spouse, and so to receiue from him the blessings and grace of heauen: that together with you I may praise and blesse him for euer. My most blessed and glorious sister.

Your most humble, obedient, vnworthie, and meanest sister and seruant, the wretched slaue, and forlorne creature, Magdalene of Iesus.

The Acts of the 11. of December.

VPon that day the Dominican father began to consider with himselfe, whither it were not expedient to force The triall of the wicked Spirit. the Diuell 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 wilinesse and subtilties of Sathan might be detected, and to make knowne, whither hee spake from his owne 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 vs, might be partakers of this history, to the encreasing 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 conuersion of mis-led and wandering soules. Conceiuing for a certainty, that whither the pitcher fall vpon the stone, or the stone vpon the pitcher, it is still the pitcher that is broken, and all shall turne to the confusion of the Diuell, be it this or that way. Since that in strange and new occurrences, it is lawfull to vse and search forth new remedies; prouided that nothing bee done against God and his Church.

This was for certaine daies put in execution, when as he Exorcist not being able to write downe all for hast, Verrine did dictate vnto him word after word, that which hee had formerly discoursed: and that for eight daies after: And this was done by the vertue of the Exorcismes. Afterwards hee had liberty to speake as hee would, which he also did.

The same day came the reuerend father Francis Billet, Priest of the Christian Doctrine. And in the morning Louyse and Magdalene were exorcised by the Dominican father who saying Masse to the honour of the blessed mother of God, Belzebub The first exclamation of Belzebub. vpon these words (ecce Ancilla Domini) began to crye. O accursed words for vs. O would they had neuer beene spoken!

And a little before the beginning of the said masse, Belzebub lifted himselfe vp with great arrogancy, and vnusuall fury, howling and crying with a loud voice: Should I adore thee Christ? Should I adore thee! No, no; I am as mighty as thy selfe.The Deuills pride. See how vn-stoupingly and vpright I stand. In all this hee made the body of the girle serue his turne as his instrument.

Then Verrine (who was in the body of Louyse) said vnto him. Ha! Belzebub, wretched spirit as thou art, thouThey are beaten to augment their torments: as wee haue proued to be true by their howling and crying. I burne. I can endure it no longer: and foame and boyle with the paines of it. Among the deuills the superiou • beateth the inferiour, as being more powerfull then hee. The good Angells also beate them, and torture them when God is pleased to haue it so. Besides they are tormented by vertue of Exorcismes, as experience sheweth it, and thē selues confesse it, Mark 5. Venisti torquore nos. And Christ Iesus himselfe hath giuen this power to his Apostles, to tread on Serpents, and ouerall the power of the enemie. wilt bee lasht and punished for this. Belzebub answered. I regard not, I had rather be punished, then adore him.

After Masse, the Priest holding the blessed Hoast that Louyse and Magdalene might communicate, and saying (Ecce Agnus Dei) Belzebub began to cry, yes, yes, yes, hee is a Lambe for others, but vnto vs a roaring Lyon. Then the Dominican father said vnto him. Adora Deum tuum. To which Belzebub replied: Why should I worship this God? I will not doe it, I will not doe it. Ha God! in despight of thee, in despight of Mary, in despight of Magdalene, this Magdalene is mine.

Then said Verrine: Ha thou cursed and as abominable as my selfe, thou hast nought to do with Magdalene, thou shalt come short of thy reckoning. Magdalene this is but to fright thee, feare not, be confident, and take God for thy husband.

Then answered Belzebub. No, no; shee is married to mee, I will make demonstration vnto you shee is mine, I haue the Bondes, I haue the Seales.

Vpon these words the Exorcist said to Magdalene, beleeue not this deceiuer and father of lies. Your God calleth himselfe your spouse, the Virgin Mary stiles her selfe your mother, and Saint Magdalene your deare sister.

Then said Belzebub. No, I will make it appeare that in all equity she is mine. Verrine answered. No more then I am: thou diddest not create her, neither diddest thou redeeme her, and if thou hast lost thy pray, she is now become a sheepe of Christ Iesus. Goe to He would here say, that because hee had lost her, and suffered her to scape his Clutches, Lucifer would be enraged against him, and would beate him, as one more mighty then he. thou wretched and detestable spirit, thou shalt be well beaten by Lucifer. To this Belzebub replied: I will once againe bring backe this pray vnto him, for I haue a power to tempt her, and will practise a thousand and a thousand wiles to gaine her, I will now vse all my slights, subtilties, ambushes, and cautelous circumuentions, I will assiege and assault her so often, that at length I will carrie her.

Verrine said vnto him. Her spouse will strengthen and illuminate her, and will also giue assistance vnto those who haue charge ouer her, to confound thy cunning and deceites.

Belzebub replied. They doe me wrong, and are iniurious in this particular vnto mee, because in all right shee is mine, and I will make proofe thereof by many speciall allegations; and if shee be the wise of Christ, where are her vertues.

Verrine said vnto 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, Shee shall doe it. Belzebub answered, Cursed be that, She shall doe it. When sinners offend, they talke presently of that which shall be, and neuer of what is past: this maddeth me. God for one pranke of pride could punish vs. Cursed, This is the Diuels language in hell. Non mortui laudabunt t • Domine, &c. cursed, cursed may hee 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 doe perceiue thou art ouercome, and hast no more force to yeeld resistance. These are onely thy brauadoes and shewes to gaine time.

The Dominican father hauing againe commanded him to worship God in the blessed Host, vpon the suddaineThe adoration of the blessed Eucharist. he prostrated himselfe 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 doe; there being also fiue or sixe Priests present at that time.

As soone as Louyse and Magdalene had receiued the Sacrament, Verrine began to cry, Harken and consider me well. God constraineth me, (it is a truth) and enforceth me to speake.

The Exclamation vpon the wickednesse of the world. day of iudgement is not farre off, the world was neuer so repleate with all pollutions and wickednesses, as now it is. Sermons haue lost their operation and efficacie: learned Preachers are listened vnto meerly for curiositie, and ignorant Preachers, that men may carpe at them and deride them. There is now no esteeme made of holy motions; and reading with other ordinarie meanes is held in mis-prision. Churches are as Stables, and are now become the places where greatest villanie is contriued, and where men doe most transgresse. Behold the last remedy is, that God would conuert soules vnto him by the Diuell. Be yee therefore penitent.

The same day towards euening Louyse and Magdalene were exorcised by the Dominican father. At the beginning whereof Verrine began to cry out after this manner.

The Exclamation vpon the ingratitude of men. Christians are cursed and obdurate caytifes, for although God hath done so much for them, yet do they not returne vnto him any acknowledgement for the same. The loue which God beareth them, and alwaies hath borne them, euen to desire to die for them, and to put this desire in execution, is slighted and not accounted of. O wretched and vnhappy as you are, your God dyed for you on the Crosse, and hath indured g • eeuous torments for your sakes, and would you go to heauen 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 trauell thither with an extraordinary lowlinesse, and as it were creeping with the belly on the ground. I ascertaine you this, that the hauty and curious shall neuer touch on Paradise, if they persist in their pride and curiosity: you will tell me, that I speake no new thing vnto you, and that you know this already; that is true and I am contented to deliuer vnto you the truth, as being here by the appointment of God.

Know that the day of doome is at hand, and that it is now high time to repent, as did the people of Niniuie. Thē Verrine addressing his speech to God, said: Exclamation of Verrine, that God constrained him. What, Lord? are there not Preachers enough? There are many learned personages, many Doctours, many wise Philosophers, many good bookes. They haue also the holy Scripture, they haue the liues of all those that haue • ed vertuous and exemplary liues. Verrine expresseth the answere of God; or else the good Angell on Gods behalfe, did make an internall impressi • n thereof vnto him As in Iob, 1 chap where God by a mutuall colloquie spake to Satan. Now Verrine, because hee speaketh by coaction, desired that God would exhort sinners by some other instrument. No, no, saith the Lord: I regard not that, I will declare that I am the Almightie, and that I can serue my turne by the Diuels • hemselues when I please, and when it maketh for the • xecution of my pleasure. What? is Lucifer greater • hen I?

Verrine answered: Many there are that will not be • eeue this, but will obiect and say, that wee are the fa • hers of lies. I tell thee Lord, there are many that for • his cause will not beleeue. I am not astonished at it, yet when others shall haue information thereof, because • hey cannot sound the bottome of this businesse, they will conceiue very strange of it. I say this is a miracle altogether vnheard of: I further say, that when thou thy selfe (meaning Christ Iesus) didst preach, wert not thou truth it selfe? Vndoubtedly thou wast. Yet were there some found readie to gainsay thee, witnesse the Pharisie, and those that demanded signes and miracles. So that it is not to be admired, if I shall not easily be beleeued, because these things are plenteous in admiration, and hee who knoweth or seeth them not, can neuer without much scrupulousnes beleeue and vnderstand them, as he ought. But I haue said, that to beleeue it, you must humble your selues, and must not in a thing of this nature vse any curiositie, but say, that God is omnipotent, and can at his pleasure out of basenesse worke great effects. Then did Verrine replie to God. What, Lord? If thou wilt work an vnusuall wonder, take some great Doctor, Philosopher, or Preacher, and then will men beleeue. To which God after an internal and intellectual manner replied. What? haue I need of the counsell of men, much lesse the aduice of Diuels? Verrine answered him: I say vnto thee (O great God) that thou art most powerful, and yet there will Exclamation against the proud and curious. be found some so wretched, that will conceit, that all thy power, all thy wisedome, yea and the whole Trinitie with all perfections thereof, may bee comprehended and shut vp in their vnderstandings, as if they were of an able capacitie to conceiue all this. But in thy behalfe I tell them they cannot, and that they are so swolne with pride, that except they humble themselues, they are not worthie to receiue that true illumination, which streameth and proceedeth from faith: for, say I, the haughtie and curious person is in the end deuoid of faith.

Hereupon I affirme, 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 Diuels, not from their free disposition and will, for we are all of vs accursed, but compulsorily and as constrained thereunto by thy power. We are more loyall vnto God then many Christians, yet for all this we are still Diuels.

And heere Reasons why the diuels may speake the truth. must they denie the authoritie of the Church. Why is it, that those that are possessed be exorcised, if it bee not auaileable, and if the Diuell cannot speake truth? I say it is all lost labour; you may take your bookes (speaking to the Exorcist) and throw them all into the fire. Then he spake in a great rage to her that was possessed, and said: What thinkest thou Louyse? why doest thou suffer thy selfe to be exorcised, if neither by God, nor the tenents of the Church we are able to tell the truth? Ha miserable wretches! how many othes haue been taken in the vertue of the name of God by Exorcismes: all which must proceede from Louyse, if they must not be accepted of our part.

But miserable and abhorred wretches as you are, you deceiue your selues, you are exceedingly replenished and surcharged with vnthankfulnes, and mis-apprehension. You haue so good a God, that if it were needfull that hee should suffer death for you againe, he would willingly vndergoe it; more especially for two soules, 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 bodie for thy soule.

It is true, all sinners are accursed, and obstinate. You will peraduenture say, that God doth loue much. And why Lord? Hast thou neede of Christians? No, no, thou couldest not bee God, and haue neede of the aide of any creature whatsoeuer. I say, the creature hath neede of thee. And it is a fixed truth, that the more miserable the creature shall bee, the more cleerely shall thy bountie shine and appeare in relieuing it. It is not so great a wonder that children should goe to heauen, but this is the miracle, that sinners who haue a long time snored in their obstinacie, should repent and turne to God. I doe assure you who heare this, that if you doe not treasure vp these things for your profit and health, we will be your accusers at the day of iudgement.

We must here note, that some daies past, The fright of Magdalene. Magdalene told the Dominican father, that vpon the eighth exhortation, which Verrine made vnto her, she felt her selfe so affrighted, as if she had alreadie one foote in the pit of hell.

The acts of the 12. of December 1610. which was the third Aduent Sunday.

ON The resolution to write that which was spoken by the diuell. this day it was thought behoofull, 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 supplie the place of a Scribe, to note summarily the sentences that proceeded from the Diuell 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 subiected to the Censure of the Church, for the further glorie 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 Townes and Villages, which were by this time aduertised of this accident that happened at S. Baume, being assembled thither in great troupes) Verrine began thus to speake.

Cursed be this God changeth the witchcrafts and charmes of the M • gician into good. witchcraft for from hence will God worke out a thousand benefits, and a thou • and acts of his mercie. It was not our intendment, nor the purpose of the Magician that such accidents should happen. Our proiect was to get her consent, that so wee might haue carried her to hell.

Cursed, cursed, cursed be S The diuels were not inforced to discouer themselues and to speake, till he poss • ssed were brought to Saint Baume, a place sanctified and apt for that purpose through the conuersion of a famous sinner. Baume, a thousand, thousand, thousand times accursed. It is a wonderfull thing that the slaues of hell should be the instruments to conuert the children of light. Do but obserue what I shall say vnto you. Some hunt after riches, and all their affection is enuassailed and taken vp therewith, who by giuing a little almes imagine to goe to heauen in a featherbed, without any more adoe, or obseruation of the law and Commandements of God. Some others are poore, and haue a conceit, that for their pouertie they shall enter into glorie. Indeede happie are the poore, but they must be poore in spirit.

You that On that day the whole assemblie consisted of the poore of the adioyning villages. are poore, endure your pouertie with patience, and you shall merit much. Haue you in your cogitations the God of glorie; how he was borne in pouertie for your sakes, and laid in the manger of a stable. God from all eternitie foresaw this day, and that in S. Baume the Diuels should discouer themselues, to the conuersion of soules. Do not repine at your comming nither, you (I say) who oftentimes haue prostituted • our selues to the hazard of losing your goods, bodies • nd soules, to offend and trespasse against him. What a • hame will it be, that any should not be conuerted, whē • he Diuell himselfe exhorteth them thereunto? God is • ost powerfull, and is able to bestow rewards and ri • nes vpon you: but he is not able to doe two things, he • not Deus mentiri non potest, seipsum negare non potest. But this disabilitie (as we terme it) is a supreme power: as it is a great excellence in Spirits and soules, that they haue no power to dye. able to sinne, and hee cannot faile of his pro • aise.

Shake off your sins you who haue mortally sinned, • nd depart not from hence vntill you be co • sessed; To • y extreame griefe and vexation doe I speake this. • orsake your couetous desire of worldly goods, which • oth so much possesse you.

You poore people, reioyce in your pouertie. This day • m I compelled by Mary and Magdalene to tell it • nto you: by Mary from her sonne, by Magdalene • om her Master.

Humble your selues after the example of him who • ecame poore for your sakes. He died for you, and not for vs. Mary knoweth well, that he died on a Crosse, being naked, and not able to get a glasse of water. The same knoweth Magdalene, and Iohn the Euangelist, and that for you he suffered death on the Crosse.

It is strange, that hell should exhort you to goe to Paradise. And speaking to Louyse, he said: Cursed bee thy desires, thou hast longed aboue a thousand times to suffer euen the paines of hell for thy neighbour. Humble thy selfe Louyse and that speedily, Louyse at some intermissions did contemne & detest Magdalene, as hauing beene by her charmes possessed, as she conceiued. otherwise beleeue it, thou art the most vnhappy, the most abhorred, the most detestable, and accursed of all creatures. Louyse beleeue me. Enter into the abisme of thy lesse then nothing. God would haue thee humbled. Desist from beleeuing all that men will thrust vpon thee.

The sinnes from which God hath preserued thee, are as great benefits, as those for which he hath pardoned thee. Thou hadst beene in hell if God had not preserued thee: thou hadst Louyse was baptized by a Minister, and for a time remained a Huguenot. remained a Huguenot, and shouldest not haue had the vnderstanding, to begge for that, which was conuenient for thee.

Preachers doe trauell themselues much to thinke vpon what they haue to say, wee also thinke vpon many things, but it is for wicked purposes.

Be yee deuout and obseruant vnto Mary, and vnto Magdalene, vnto Dominicke, and vnto all the Saints in Paradise, and the Diuell shall haue no power to hu •• you.

The word of the Diuell is in this respect as good, a • the word of a great Philosopher, Doctor, or Preacher.

The Diuell is alwaies in extreames, be it in despaire or be it in presumption, but here I am forced to keep the middle, when God commandeth me.

It is a Hauing respect to the consecration, not to him that consecrates. great matter, that the Masse of a wicked Priest should bee as auaileable, as the Masse of a hol • man.

If you should see a malefactor punished, and yet hi • Iudge to yeeld obedience vnto him, you would be much abashed at it, for it were a strange case. It may be spoken well, if it be vnderstood in a good sense, by way of exaggeration. As in the tenth chapter of Iosuah it is written. Obediente Deo voci hominis. God obeying the voice of man. And to speake properly, God doth no more herein, then hee hath ordained and promised, the Priest doing his office. Thus doth God obey a wicked Priest, in descending on the Altar at his command: the Creatour obeyeth the creature, the Father his childe, the Redeemer his slaue, and the Iudge his malefactour.

Hereupon the Priest held forth the blessed Host, that Louyse and Magdalene might communicate; and said, Ecce Agnus Dei. Which Verrine straight takes hold of, and saith. True, he is a Lambe for you, but a Lion for vs: it is the innocent Lambe, the true God and your father, but our Iudge; a Lambe sacrificed for you, and not for vs.

Then the Priest presented the blessed Host vnto Magdalene, and said: Receiue thy spouse Magdalene, the sonne of thy good mother. Vpon which Belzebub began to torture Magdalene cruelly handled by Belzebub. and tosse all her body, making her to knocke her head against the ground, yet without wounding her, and made her to wreath and bend her body in diuers manners; sometimes backward, and sometimes with her head doubled downe to the earth; Saying to those that were present, Thus doe we practise in hell, learne how we torment soules. If we now torment them thus, when the edge of our power is blunted and abated, thinke how we plague them in hell, when we are enabled to imploy all our fury thereunto.

Aye me! God doth enforce me to torment her thus, to present vnto your view the punishments of hell.

Then the Priest said vnto him; Belzebub, worship thou God with thy face on the earth. At this Belzebub began to yell and cry as if hee were enraged, and said: Ha miserable and accursed Magdalene had manfully resisted the Iucubi, which ordinarily Belzebub sent vnto her. caitise (speaking to Magdalene) I am enforced to worship Christ, for the contempt which at midnight I receiued from thee.

In the meane space Verrine spake to these that were present, saying: Beleeue that your Redeemer is heere with his flesh and bones, and with all his diuine essence, really and truly. Wee The Diuels worship him by constraint, as they also beleeue by force and trembling. Marc. 5. Videns Iesum à longè cucurrit & adorauit eum, clamans voce magna: Quid mihi & tibi Iesu fili Dei altissimi, &c. worship him although hee be our Iudge, you worship him as your Sauiour and Redeemer; and yet doe you serue him but badly. We put his commandements in execution by compulsion, and you haue no respect vnto them at all. Preachers make Sermons either for loue or for reward, and God will plenteously reward them, but we preach by force. It is no wonder that a man preacheth vnto another man, that so they may attaine vnto a place, whither all men desire to come. But the wonder is, that Diuels should preach to men, that they may haue accesse vnto that place, where they themselues haue no meanes to be.

It is no small matter, that the Diuels should occasion the Angels to reioyce, who in times past were their brethren, but are When God permitteth them, they are vnloosed, and doe all they can against men. now their mortall enemies.

Then speaking to Magdalene he said: Cursed be thy desire, which wrought in thee a liking to enter into the Order of S. Vrsula.

Vrsula, Vrsula: thou hast cost mee deare. But no man is exalted, vnlesse he be first humbled. We were They intended to haue hindered this new erection of religion, which was to profit ye church of God; who made profession to teach girles their Catechisme, deuotion, and good manners. Thus would the Diuels haue hindered the first Monks of the deserts. all set loose, to ruine this company, we haue tempted them all to goe into Monasteries, would God they had all gone thither, then should we not haue beene put to this paine.

O you of that company! you haue beene mis-prised, and set at naught, yet were you abashed at nothing. Therefore shal you hereafter be exalted, and that by the meanes of Diuels, to our infinite sorrow and confusion.

Lucifer thou hast no power left thee, nor thou Belzebub. O great confusion! that Diuels to our exceeding griefe should preach against Diuels.

Then said Belzebub to Magdalene: God confound thee, and all hell swallow thee. For thou art the occasion of my downe-fall. At which words Belzebub and Verrine began to cry, as though they were outragiously mad, Confundetur infernus, Confundetur, by our selues. Louyse cursed be thy force, and him that gaue it vnto thee. And Verrine speaking to God, said: Thou couldest not be God if thou wert not stronger then vs and all hell besides. Lucifer it must bee so, thou art to be obedient.

Both the Diuels did much resist, that the two women should receiue the blessed Sacrament. And it was needfull to be very patient, for by that meanes at length they were ouercome. They would say. It is too hot for vs, we will taste none; and this happened euery day, which we tried often from the moneth of Nouember, till the moneth of May. Then the Priest commanded Verrine, that in testimonie 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 haue said, I obey the blessed Host, let her communicate. Then The oth of Belzebub and Verrine. did Belzebub and Verrine agree both together to take an oath. And Belzebub beginning said to the Priest: I sweare vnto thee, my Soueraigne maketh me to sweare, that I doe shew you the truth how wee cruciate and torment soules from time to time without any intermission.

After Belzebub, Verrine spake. I sweare, that God hath enforced mee to say all these things in the vsuall tongue and language of Prouince, for the instruction of the ignorant: in which the full bounty of your God towards his creatures, doth make cleare manifestation of it selfe.

The same day towards euening Louyse and Magdalene were exorcised by father Francis Billet, and presently Verrine began to make relation of the eternall glory of the Angels, and discoursed of many other matters in this sort. Cursed, cursed, cursed be the Charme and he that gaue it. But should it not haue beene giuen to her, it had beene giuen to some body else. Wee are bound vp from doing mischiefe, but let loose to doe good. We desired to be They were bound there to discouer the Prince and Princesse of Magicians, and to exhort others. And beyond this bound they could not passe. loosed to tell you your sinnes in another fashion, but we cannot resist the Almighty.

Lucifer and all hell are but flies, hand-wormes, Pismires, Gnats; and wee haue no more power then what God pleaseth to giue vs; he bestoweth vpon vs so much as will try who are his that are to be placed in Paradise. Witnesse Iob who is the Patrone of patience, as is Magdalene of repentance, and Francis of humility. You are Ingratitude of men to their good Angels. all vnthankfull to your good Angels, whom your Redeemer hath giuen vnto you; they attend alwaies vpon you, they doe euer preserue you from a thousand dangers, from fire, from water, and other like perils, and without them you would many times bee choaked in your sleepe.

Speaking this, This is a new torment vnto them, when they thinke thereupon: because they doe enuie and malice the elect of God, who are i • ucsted with their places in heauen. he added withall in a great fury, and said, It is to our exceeding griefe, and to our confusion and deepe damnation, that I say this.

Great goodnesse of God! Hee giues vnto you creatures of that transcendencie in perfection, to waite vpon you; and those who are his Pages of honour, and part of his Court, are seruants vnto you. Yet are there many that make more reckoning of their Gromes and Lackies, then you doe of your good Angels, who alwaies behold their God and their King in the face, and by onely looking vpon him, doe know the will of their Maister, and doe euermore render their obedience vnto him. They are so wonderous faire, that if you should but see one of them, you would worship him, and think that you beheld a Deitie. If the seruant bee so louely, how amiable ought the Maister then to be. You haue the witnesse of Iohn the Euangelist heereunto, who would haue worshipped an Angell which hee saw, but he raised him vp, and would not permit that hee should worship him. An Angell is more powerfull then all hell; and one of them is sufficient vtterly to ruine and ouerthrow it.

Mary the mother of God is the most pure of all creatures, & most louely in her The humilitie of the Mother of God. humility. Cursed be those words when Mary said, that she was the hand-maide of her God; and that she held her selfe vnworthy to be the hand-maide of those that are hand-maides vnto him, for by this meanes she deserued to be the mother of God.

S. Magdalene the chiefest amongst sinners. Magdalene because shee loued so much, is there where she now remaineth, and is the chiefest (amongst those that haue sinned) that are about the sonne of God; because shee and Iohn the Euangelist loued him more then others.

Dominicke is the Saint that is aduersarie vnto Verrine; whom therefore he ranketh first as if he were superiour to his two cō ▪panions. He doth then first place his Saint that is aduersarie vnto him. Dominicke, Iohn the Euangelist, and Iohn Baptist, be all our enemies, yet must we found forth their praises. All those that are in heauen, haue such a longing that the day of iudgement should come, as cannot bee expressed: to the end that you may haue the fruition of what they enioy, and that you may taste of those delicacies, wherewithall they are plenteously fed.

They haue a good Maister, that The charity of the Saints is greater then the diuels malice towards men. prepareth their viandes for them, and the holy Ghost is the Maister of the banquet of soules. They that are in Paradise would willingly transport you vnto that mountaine of blisse, and they doe so burne with the feruencie of this desire, that they would bee more pregnant and ready to descend and accompany you thither, then we that are Diuels can be to carrie you to hell.

Paradise is so exceedingly faire, that if you could but behold one of the soules there (I speake not now of Angels) you would worship the same, and thinke it to be a Deity, so louely is it, being cloathed and couered with the cleere brightnesse of God.

The soules of Iohn the Euangelist, of Iohn Baptist, of Peter, of Paul, of Stephen (our greatest enemie) haue 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 grieuous sinners as they haue beene in the world, should haue their soules so beautified in heauen. This is it that plungeth vs into despaire, and maketh vs runne outrageously madde. For let them commit ten thousand millions of sinnes, yea let them leaue no transgression vnpractised, yet shall they finde mercie, and out of the euill which they doe, there shall be drawne much goodnesse. Witnesse Paul, when hee heard the voyce, Saul, Saul, why persecutest thou mee? he heard a voyce, he felt no stroke. Your God loueth you so much, that be it good, or be it hurt which is done to one of his, hee will take it as done to himselfe.

The beautie of Paradise. Paradise is so beautifull, that the walles thereof are framed of precious stones; as Carbuncles, Emraudes, Diamonds, Saphyrs▪ Iacinths, which do all signifie some manner of vertue. 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 vertues; and before your iourney thither, it is needful that you ioyne and set these stones together.

Euery bodie shall haue there a countrey more spatious then the whole earth: and notwithstanding all this beautie and riches of your God, how few are there that doe loue and serue him?

Contrariwise, The deformitte of the diuels and soules of the damned. we are so deformed, so horridly foule, that if you should see one of vs, you wil be struckē dead with feare vpon the place. And if a soule of the damned should but present it selfe vnto your view, you could not endure to behold so gastly a spectacle, but would fall downe dead presently. Yea so horrible is their semblance, that hell it selfe could not suffer them, but that it is the place destinated by God for their punishments. The good Iesus hath many friends at his table, but very few on Mont Caluary.

Many lose their part in Paradise for their delights, others for gluttonie, and some for their curiositie: wee alwaies assault them where they are weakest and most We must say with Dauid: Et obseruab • mè ab iniquitate mea. ouvert vnto danger, and on that side, which we know most inclinable to vices.

We shall neuer see God but in iudgement, when he shall rouse himselfe vp as a roaring lion against vs, and when flames of fire shall flash from his eyes, which wee shall neuer endure to behold.

After this discourse, whilest the assemblie said their Credo, at the Article, Sedet ad dexteram Patris, Verrine spake of Iesus, and said:

Before he sate at the right hand of his Father, he did endure so much, and did suffer such an ignominious death, as no Martyr did euer vndergoe the like. I say further, that not only no one Martyr, but all of them together, did neuer endure so much as hee, although all glorie were alreadie his owne.

There is no ransome bee it of King or of Emperour, that can equall the price wherewithall God hath redeemed you to be heires of Paradise: yet doe you reckon no more of it, then if it had cost him nothing. I speake generally as well for those that are heere, as for those that are absent. You regard it no more then if it had stood him but two Liards, or a Sons. No, no, it is not so cheape, he hath bought it with the price of his blood.

And when they came to Sanctam Ecclesiam, &c. Verrine said: Euery one beleeues not this Church, witnesse the Caluinists: and many stray from her, and so depart from the light to be shadowed with darknesse. I am forced to speake this with more compulsion, then any Gally-slaue, or one that is a captiue amongst the Turkes.

There were seuen there in ordinarie as they declared afterwards, but many times they wēt forth and returned very sensibly, neighing as it were, and saying to Belzebub: See I am here. Belzebub possessed her fore-part, Leuiathan the middle of her head, and Astaroth the hinder part. The part of the head where they were did beate and moue perpetually contrarie to nature: but when they depa • ted forth, that part stirred not. And when at any time wee commanded B • lzebub to leaue her for the space of a Miserere, hee went out of her very sensibly, and ma • e a noyse in the mouth of her that was possessed. And the prefixed time being past, he presently returned, that i • might be well perceiued, as we haue said. And being departed, the Physicians and oth • rs tha • felt her head, found it in moueable but vpon his returne they felt and saw the motions. And this was also proued by Leuiathan, and Astaroth. This hath been tried at S. Baume and at Aix many weekes together, to the great astonishment of the beholders, especially of those who wou • d not beleeue it. There were then fiue Princes of the Diuels in the bodie of Magdalene, to wit, Belzebub, Leuiathan, Baalberith, Asmodee, and Astaroth, with many others of inferiour ranke and condition. Yet did Verrine braue them all, and Lucifer himselfe also, saying, that God commanded it, and that they al in regard and comparison of him were but flies; and were to yeeld their seruice and obedience vnto him, when hee should command it, as seruants doe vnto their Prince.

That same day did Magdalene reade the letter which she had before addressed to blessed Magdalene, and the assemblie there heard it, without any hindrance or contradiction from Verrine.

Afterward she read the letter, which she had formerly, the day before her conuersion, directed to the blessed Mother of God by the order and aduice of the Father Romillon; in reading of which, Verrine rebuked her and taxed her of pride, saying, that Pelagia being conuerted by a sermon, This Nonnus was Bishop of Edesso: of whom mention is made in the Romane Martyrologe, the 2. of December. Nonnus refused to baptize her; but she threw her selfe downe at his feete, and said, that she would demaund satisfaction of him at the day of iudgement, whereupon he did baptize her.

Then hee said: Take courage Magdalene, for God will giue assistance vnto thee; but beware thou neglectest not the fiue counsels and instructions, which were giuen to Louyse this morning; to wit, a good intention, puritie of affection, puritie of conscience, faith, and humilitie. Francis for his simplicitie and humblenesse is in Paradise; hee suffered himselfe to bee accounted a foole, yet was hee garnished with all sorts of excellent vertues, for God giueth grace to the humble, and resisteth the proud. He was also indowed with the gift of obedience, for without obedience there is no going to Paradise; yea the Sonne of God himselfe said to his Father in the garden of Oliuet: Fiat voluntas tua; and finally, resignation is to be made of all worldly desires.

After this, hee caused the tenour of the letter to bee changed, saying, that it sented of nothing but of pride and nicenesse; and he made it to be mended in manner as followeth:

Magdalenes first letter corrected. See the answere to the doubts, the 8. obiection, after the Epistle to the Reader. My most deare, glorious, worthie and vnspotted Mother of God, and the most louely Mother of my Spouse, I salute you in the heartiest manner, and present my selfe before you, as a wretched malefactor before his Iudge, to the end that you would be pleased to intercede for me to your best beloued Sonne, and to offer vnto him your holy and chast wombe that bare him, and your blessed breasts that gaue him sucke; As also to pray your dearest Sonne to present his fiue wounds vnto his Father, that so I may haue remission of all the sinnes, which I haue committed in my fiue senses. I am a poore miserable creature, vnworthie to lift vp mine eyes to heauen, or once to name of my Creator. But I will say like another Thais, he who hath created me and framed me of nothing, take pitie vpon me, who am not worthie to tread on the earth, or to lift vp my spirit and voyce to pray, no not to S. Magdalene, S. Dominicke, my good Angel, and all the Saints of heauen, or other reasonable creatures, as well absent as present. I Magdalene of Demandouls, haue written this letter to the most sacred and worthie Mother of God, who doe not merit as much as to name her, deliuered by a Diuell called Verrine, that spake by the mouth of Louyse, because I haue not made those instructions vsefull vnto mee, which by so many learned personages (whom I little esteemed of) were recommended to my practise. I haue rather hearkened vnto Lucifer then to them, and doe now make my protestation before God, that I shall neuer hereafter giue eare to Belzebub nor to his adherents, by the assistance of his grace, and through the prayers of the Virgin Mary the sinners Aduocate, and specially of S.Mary Magdalene, of all Angels, and of all Saints. Protesting in despite of Belzebub, the chiefe of the Diuels, which are in my bodie, and of al hell, I will heedfully obserue those fiue points, which were recommended vnto me: to wit, a good intention, a pure affection, puritie of conscience, simplicitie, humilitie, as also obedience, and resignation of the world. All this I doe here promise by the aide and grace of my God. The subscriptiō of the said letter was dated in manner as followeth, Verrine saying, that the subscription of letters that were to be sent to great personages, ought to be no lesse polite and elegant, then the bodie of the letters themselues. Your most humble, and prostrate hand-maid, replenished with all presumption, in that she hath been so hardie as to write vnto so great a Queene, although my great and compelling necessities haue pressed me vnto it; and I saw that you were the Sanctuarie and refuge of those that were forlorne; as also I was transported thereunto, by reason of the great and violent assaults of temptations, which Belzebub and all his complices did force vpon me. And hauing vnderstood such wonders spoken of your greatnesse, I was embold •• d to take you for my Mother and Aduocate; and will remaine all my life long, vntill the last houre of my death by the helpe of my God, your most forlorne, and worthlesse slaue Magdalene of Demandouls.

The superscription was thus: To the most sacred, worthie, pretious, and glorious Mother of my God, and Aduocate for sinners.

The acts of the 13. of December 1610. being the feast of S. Luke.

THat day in the morning, the Dominican Father came to conferre of the discourse of the day past, that he might orderly couch and set downe in writing, what he had obserued. And seeing that hee could not conceiue where to begin, hee remained a little sad, that it should bee thus in hazard to bee forgotten. At the length he was resolued, to take the Stole, and to adiure the Diuell Verrine, that if it were the good pleasure of God, that this should bee written to the end that the Church might take knowledge of the same, it was then his part and dutie to repeate and dictate what hee had spoken, to the confusion of the Diuell, and to the glorie of God. Presently did the Diuell begin to dictate in the presence of the fathers of the congregation, as is aforesaid. The Diuell protesting that he was now inforced to • he repetition thereof, but would hereafter dictate all • nto the Church so leasureably, that a man might haue • 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 • eginning of the exorcismes Verrine began to dictate • hat which here followeth, in the hearing of many; ta • ing the subiect of his discourse from the Gospell In • rincipio, which the Priest read after Masse. Hee cried • ut: Cursed be In principio, If I were able to smother • t, how willingly would I doe it? These last words • lunge vs into despaire, Verbum caro factum est, & ha • itauit. The beginning speaketh of your redemption, • he conclusion of your glorie, there is no habitauit • or vs; it is for others. And this habitauit is it, that • addeth vs. The miracle doth not consist in this, that Iohn the Euangelist wrote it, but The wonderous miracle of the compulsion of Diuels to speake the truth. the wonder is, that • Diuell doth auow it, and is constrained to his in • nite sorrow, to annunciate this truth vnto you. The • iuels are compelled to speake the truth, when God al • ighty doth expresse and wring it from them, and are • s Gally-slaues forced vnto it. This is that God whom • e Christians worship.

After Masse was finished, hee began to speake after • is sort, touching the great Counsell of the most sa • ed Trinitie, about the reparation of mankinde.

When Adam had transgressed, God was highly •• spleased against him, yet would he not by and by in • ct his vengeance and indignation vpon the soule, • hich was so goodly a creature, although it had recei • ed a taint and blemish by the pollution of sinne, and • as growne refractarie and mutinous against him, who • d showred downe so many blessings vpon the same; • at had shaped and created the whole world for man, • d did assubiect all creatures vnto him, to vse them as • e thought good, euen downe to the very beasts. This • ould man haue excused, when he said, Eue did cause me to doe this; but in this he did bewray the impotencie of his iudgement, that would so facilely beleeue the counsell of a woman. Yet if hee had humbled himselfe without excusing his He had not beene subiect to so much miserie as he was: for the excuse did aggrauate the fault. faults, he should not haue felt so much displeasure, as he did.

God loueth not, that men should endeuour to euade by excuses. If that Adam had craued pardon, God would presently haue forgiuen him: yea the very Angels that fell, if they had humbled themselues, should haue tasted of his mercy. Now the blessed Trinity held The counsell of God is eternall, but the Scripture stileth the execution of his eternall counsell, 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 creatiō of man The metaphore is borrowed frō the custome of mē, when they would execute any thing. their counsell vpon this point concerning man. The eternall Father according to true iustice would haue him punished; but presently did the diuine word giue himselfe vp to be your pledge, saying that hee would be incarnated, and take your flesh vpon him, and would be euer readie to endure whatsoeuer the father would thinke fit to be inflicted. Then presented themselues the two daughters of the eternall Father, to wit, Iustice and Mercie, and made them readie for the encounter.

Mercy and Iustice are equally twinnes with God, a •• all other perfections are. Yet in the putting of them in execution, one sometimes gaineth vpon another according to the good sentence and pleasure of God. And vpon this is the metaphore drawne from two Aduocates, each pleading their righ •• one against another. Now although the determination and sentence abideth in the Iudge yet doth not this hinder, but that either the one or the other might alledge iust and ponderous reasons in diuers sorts. Diuines maintaine the Idea of things in God. Iustice as the younger daughter said, that they were to be punished for their disobedience, and that they did very well deserue it. Mercie as the elder said. My Father, I am thy eldest daughter, and my sister here is much younger then my selfe, it therefore standeth with reason that I be beleeued, and that for many causes. As first, to what end haue you created a creature thus beautifull? to cast him headlong into hell? There is a remedie to saue him. For there will come a woman called Mary, that will be more humble, then Eue hath beene proud after her transgression; and will bee more replenished with simplicity, then euer Eue was with curiositie. Mary will be more obedient then euer Eue was rebellious; and more prompt to say, I am the handmaid of the Lord, then euer Eue was to take and taste the apple. From thence shall proceede that great paymaister of debts, that shall giue satisfaction more then a hundreth fold.

On the contrary part, Iustice pleaded that they did well deserue sharpest castigation, who doe yet stand vpon their iustification, 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 obserue the same, and sinned not through ignorance, but through their too much knowledge, that brought them to their destruction. To this the The mercie of Christ Iesus. diuine 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 vnderstanding) and euer saying, that hee would take vpon him your flesh for your sakes. The eternall Father, according to the rigour of Iustice, and as being iustly prouoked against them would not haue • t so: but alwaies the diuine Word did oppose himselfe vnto it, and said, Father I will endure for their sakes a more ignominious death, then euer any creature shall be able to suffer. The eternall Father hauing regard vnto the person which was to suffer, and giue plenarie satisfaction, and that by no other meanes then this could a thing of that nature be accomplished, as also knowing how much hee was to suffer (for in God all things are present, and there is nothing past or to come) did yeeld vnto this ouerture: yet what Father would haue consented to giue vp his Sonne as he did. For he fore-saw • he ingratitude and disesteeme which you would beare vnto him, yet was he contented to agree vnto this, because his sonne alwaies said Father, some or other will be conuerted.

The Holy Ghost gaue assistance vnto the Word,These are the attributes of the diuine persons. for he is the God of loue; the Father is the God of power and of vengeance; the Sonne, the God of wisedome, and the Holy Ghost the God of bountie. But the Diuels themselues doe confesse that there is but one God in three persons, and haue made confession of the same at Baume, the place of S. Magdalens penitence, in the presence of the whole assemblie. Then spake Mercie and said, Father, it is expedient that the voyd seates of the cursed Angels that fell should be filled vp, and why was this goodly fabricke and frame of the world created, and the heauen so varied with diuersities of beauties? Was it for your selfe alone? let them liue, let them liue, they will be repentant, and haue vertuous children, and iust Abel will proceed from them. Hereunto The knowledge of God foreseeth all things. Iustice replied, that there should be a Cain as wicked as the other was iust. But Mercie did alwaies ingeminate, that many of them would proue good, as Mary, who should make reparation of the fault committed by Eue. And in truth, Mary hath been more vertuous, then euer Eue was wicked, and gaue more reputation vnto good, then euer Eue gaue aduantage vnto sinne. The Serpent held diuers discourses with Eue to cause her to fall, but Gabriel spake but a few words and Mary presently obeyed, saying, Ecce ancilla.

Then the Word said to his Father, that as the person offended was diuine, so a diuine person should giue satisfaction, since no other could make reparation of the same; the person offended being infinite, might iustly expect satisfaction from a person infinite. That there was no creature, neither men nor Angels, that could make vp this offence, which was committed by a man that at the time of his tentation was altogether innocent. And as this sinne 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 giuing himselfe vp vnto death. To conclude, this transgression came by eating of an apple, and • hould be remitted by the fruite of life issuing from the • arden of Mary. Vpon this mention of the Virgin, • errine tooke occasion to say: This was a The Virgin Mary likened vnto a beautifull garden. garden hed • ed in, where that goodly fruite of her puritie remai • ed, excellently qualified with beautie, sent, and taste: which make representation of the properties of the • lessed Trinitie. In this garden there were all sorts of goodly trees, whose roots were humilitie, whose leaues were vertuous desires, and whose fruites were good workes, that might deseruedly bee placed vpon the ta • le of the King of glorie. And vpon this table are euer • trowed all kinds of flowers, which signifie her vertues, • nd these she hath kept fresh by her humilitie, acknow • edging that all the good which euer she had receiued did streame from her sonne, and proceeded not from her selfe. By these meanes of humbling her selfe she conserued them, and lent also of her store vnto others. The Word was content to repaire the fault of Adam, and in • egard thereof to subiect himselfe to all the torments which Adam had deserued, and said, that by his obedience there would redound more benefit vnto man • ind, then euer did preiudice by Adams transgression: • nd by how much the greater the offence was, so much • he greater would his mercie appeare: that his bountie would then shine cleerest, when these his creatures appeared most miserable, as hath been verified in Peter, Paul, Dauid, the Publican, Matthaeus, and Iames the Hermite: as also in Magdalene, Pelagia, Mary of Aegypt, Thais, and the woman of Samaria. That his boun • ie would dart forth the raies thereof so effectually vpon his creatures, that many soules by their examples • hould be conuerted. Besides, the Sonne made offer vn • o his Father to endure all the torments that should bee put vpon him, and that he would debase himselfe euen • o the cratch to giue satisfaction for the pride of A • am • that he would be obedient, for his rebellion, euen to the death of the Crosse: that for the wantonnesse of Adam, hee would vndergoe all vexations, and would fast for his gluttonie: that the offence was committed by a tree, and should bee remitted by the tree of the Crosse: and that at the same houre or instant that the first man offended, the breach in mankinde should bee built vp in the second.

Doe but consider, that at that time when in his humanitie he suffered, the loue which he did beare to you, did cause him to crie out that hee was thirstie, that is to say, after the saluation of your soules. This is euident by the theefe, who speaking vnto him but these words, Memento met, was by him refreshed, as also was Longinus, and all those which at that time were conuerted. Obserue further, that hee died with a great longing to haue his very tormentors to be conuerted; and his sorrow, to leaue his enemies plunged in their obstinacie, (as Pilate, Caiphas, Annas; and Herod) was more apparent and sensible, then to leaue his Mother whom he so much loued, Magdalene, Iohn the Euangelist, or Martha. Witnesse those words which he spake, Pater ignosce illis, Father pardon them, for they know not what they doe. His second griefe was to leaue his children the Iewes, hardned in their wickednesse, sorrowing that they would make such bad compensation vnto him fo • all his benefits. For neuer was there naturall father that hath powred downe so many blessings vpon his children, as your God hath done vpon the people of the Iewes. It was no nouell thing with them to disobe • his commandements, and mutinie against him. The • made a Calfe of golde and worshipped him, and without sense or consideration of his manifold blessing they did long for the garlike, onyons, and leekes of Aegypt: so gluttonous and rauenous were they. Notwithstanding all this, he cried vpon the Crosse, Pater ignosce illis.

Then did Verrine cause this which ensueth to be adioyned vnto that letter that the day before hee did dictate vnto the blessed Virgin: I protest by the assistance of God to obserue the good instructions which were giuen vnto me vpon the Vigile of S. Luke, and wil reade them fiue times a day. Obserue heere, that Verrine said that they would proue fiue exorcismes more terrible vnto Belzebub, then all those that were comprehended in bookes: and added, Cursed be your exorcismes.

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, haue mercie vpon me: as one that well knew how vnworthie she was to name the name of God, and to suffer for his loue; or that Belzebub himselfe should remaine in her bodie, since that her God did patiently beare the appellations of foole, drunkard, and possessed by Belzebub, and that hee wrought wonders in the name of Belzebub. But the good woman in the Gospel confessed that all which they obiected were lies, and that hee wrought those wonders by a peculiar puissance of his own, without borrowing the assistance of any creatures.

Afterward as they should haue communicated, Magdalene was vpon the sudden strangely tempted by Belzebub. But Verrine taking vpon him as her counsellor and admonisher, did lay before her the imbecilitie of the Diuell, and dismasked all his slights and subtilties. And it happened, that after Magdalene had receiued the holy Host in her mouth, Belzebub made shew, as if he would force her to spit it out vpō the earth. In which fact, hee discouered that there was some She had not confessed this sinne either frō obliuion or out of shame. enormous sin in Magdalene, which was familiar only vnto those that knew the inward guilt of her conscience.

The same day in the euening Louyse and Magdalene were exorcised by Father Francis Billet: and Verrine began to speake in this manner: It is requisite first to passe the Altar of thornes and kniues, before you come to the Altar of Crownes. I tell you that The martyrdome of S. Lucia and the Virgins. Lucia was a poore woman, and of such base condition, to outward semblance, that a man would not haue bestowed a farthing vpon her: yet being betrothed, she abandoned all for the loue of him who had redeemed her, and in regard of him vnderualued all worldly things whatsoeuer. So must all they whom he takes to wife, they must forsake father, mother, brothers and all, and onely set their affection on him who doth so wholly deserue it. Hee will place them there where no person is able to sing the hymnes which they shall sing, and they shall follow the Lambe wheresoeuer hee goeth, to the great vexation of the Diuell and of all hell. Magdalene doth not sing at all, yet is she next vnto Mary: for in loue she doth surmount Martha. Martha is the next that singeth after the Mother of God: she was hostes vnto him, and lodged him in her house, and next vnto the Mother of God was the principall Virgin. Catherine of Sienna thou bearest a part in that song, and thou Barbara, and thou Lucia, and thou Clara. Vrsula is a Queene, and Catherine is another, and thou That Victoria is registred in the Romane Martyrologe 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 melodie.

It is true, I rage against those that liue chastly in their Monasteries, but the Companie of The praises of the Companie of S. Vrsula. Vrsula makes mee starke mad, both by their Christian doctrine, and by their holesome instructions: and the exceeding great labour which they take for the good of their neighbours, maketh hell it selfe to bee swallowed vp in despaire. I doe not speake this to puffe them vp, let them be as humble as they will: but the truth is, that all the diuels doe straine their vttermost subtilties to worke their finall extermination. God is desirous to haue them proued, cursed be my words, they will cost me ful deare. Mary, why shouldest thou so affectionatly loue them? wherein haue they been seruiceable vnto thee? Wee haue sisted them all by temptation, to breede in them a longing to leaue their vocation. Wee suggested that their order of Religion was meere brocage, and their vocation vnapproueable. This wee said to discourage them from that course, and distilled diuers other temptations into them against their Superiour, but principally against Cassandra their Superiour at Aix. Wee haue filled them with grudging and murmuring against their Superiours, perswading them not to obey or beleeue them, and haue baited both men and women with our temptations: the men gaue best heede vnto vs as those that were the prouder. We also hatched a conspiracie against Romillon, and the Order of the Doctrine, that they might be forsaken of euery one.

Whilest the Diuell was thus discoursing, there came to S. Baume Sister Catherine of Isle, with another of the same Companie. Whereupon Experience doth teach that in matters of curiositie they doe laugh and make a lest of men. one that was present said vnto the Dominican Father, whether hee thought the Diuell could presage of their arriuall: 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 Assemblie did reproach his ignorance, Verrine said, Doe you wonder at that, this is not the first lie that I haue told.

Then the Dominican Father softly rounded Father Romillon in the eare▪ and said, It is no wonder though he intermingle something of his owne, when men out of meere curiositie doe aske him questions. Scarce had the Father finished these words when We haue often made triall, that when Verrine spake according to his commission that tended to the conuersion of the two Witches, he alwaies told the troth and neuer failed: but being put from that he declared himselfe to be a true Diuell, oftentimes interrupting Confession, and a long space endeuouring to hinder the receiuing of the Communion. The reason whereof is set downe in the acts of the 15 of Ian. in the mar • ēr. Verrine said, It is true, I am not bound in that case to speake the truth, for I neuer doe it but by constraint, or for some sinister and malicious purpose.

About the same time, the Diuell Verrine was obserued against his customarie 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 doe vtter are not worthie to be written. And indeede some were of opinion, that they ought not to giue heed to these discourses, but onely to the deliuerance of these poore creatures: at the least, that it was not necessarie to booke-downe what he spake. Yea, some conceiued tha • it was no Diuell that spake in Louyse, but as soone a • they reuoked that their opinion, Verrine then began to discourse as he was accustomed.

The acts of the 14. day of December.

VPon that day Father Francis Billet Priest of the Christian Doctrine saying Masse, at the eleuation of the blessed Sacrament, Verrine began hideously to yell, as if hee had been mad and desperate, saying, tha • he adored the God of the Christians, and confessed him to be his Creator and Iudge. Hee further said, that hee was in the Chalice blood and bones, clothed with hi • Humanitie and Diuinitie, as when hee was crucified o • the tree of the Crosse: and was there as great and as ful • of dimensions as when hee was vpon the same tree: ye • was his bodie couered vnder a morsell of bread, and hi • blood vnder a little wine really and substantially. He • made also repetition of the same at the Masse, which was said by Frier 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 vs to despaire. I say besides, that som • will giue out, that Romillon hath taught Louyse, &c. Al • this hee repeated againe at the eleuation of the blessed Sacrament, Father Iames de Rets Priest of the Doctrine saying Masse.

The same day in the morning was Sister Louyse an • Sister Magdalene exorcised by the Dominican Father • And there happened a long dispute betweene God of the one part, and the Diuell of the other, whether God • ught to make the Companies of S. Vrsula and of the • octrine, 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 downe, Ver • ine did afterwards will me to write that which then • ad bin disputed, but first would haue me to command • im to doe this by vertue and power of the Exorcismes, • s they alwaies vse to doe. As soone as I had comman • ed him, he began to speake in this manner: I haue spo • en formerly (meaning in his discourse the day past) in • he honour of Martha and of the Angels. This I did • pon good reason, The prosecution of the praise of Virgins. for Virgins are the sisters of An • els, and shall be exalted, because Mary would haue it • o: yet alwaies without any preiudice to Magdalene, • or in Paradise there is no ambition.

I also said, that the Sonne did much esteeme of Mag • alene, by reason of her affection; and the Mother of God did exceedingly loue Martha in that she vowed • irginitie (which she did in imitation of the Mother of God) she also loued Martha, because she was the Ho • esse of her Sonne.

I said, that yesterday I had spoken of Lucia and of • irginitie, and that Virgins were sisters vnto the An • els, and that they did sing a new hymne, which none • ould sing but themselues.

I also said, that married women might bee happie • nough, and go to heauen, but that Virgins did attaine • nto it with more facilitie then they.

The conference of Verrine with God, or with the good Angell sent from God. Besides, I entred into disputation with God, say • ng: Why hast thou instituted the Sacrament of Mari • ge, if thy intendment were not that all should be mar • ied? His replie was, that they who were vnmaried were all espoused vnto him. To which I reioyned, that • uch Pismires as they, could not deserue so great a King • or their husband.

God answered me, that they had forsaken all for his • oue, and that for a lumpe of earth (thereby meaning man) they did bequeath and betroth themselues to him. And in liew of those momentarie blessings and riches, which for his sake they had abandoned, he would open vnto them the treasures of Paradise: and for a little pleasure which passeth away as the winde, hee would glut them with the delights of Paradise which endure for euer. Furthermore, I did obiect that hee did prepare Crownes for them as if they were Queenes, and had well deserued it: but, said I, they haue merited nothing. He answered me that they were true Queenes. I replied, that they were Chamber-maides, and that I should not haue wondered at Vrsula which was a Queene, at Margaret the Queene of Hungary, at Catherine of Alexandria, at Gertrude, at Margaret the Martyr, who haue performed many memorable exploites, for the loue of him and of many others. He answered mee, that his custome was that from basenesse and from things of the meanest condition, hee vsed to worke matters of great moment for his glorie, and for the conuersion of soules. To this I replied, that I should not haue wondred if in a matter of this nature hee had made election of some great Philosopher or Doctor, or of some great Queene, or of some magnificent Empresse and Princesse: but I was confounded with wonder when I perceiued he would make choice of personages of so high a qualitie, from such Pismires as was Louyse. He answered me, that he did not this for her, as if she had deserued it, but had done it for his glorie, and for the conuersion of soules.

The desire of Louyse to suffer patiently. Then (said I) cursed be that desire which swaied in her (speaking of Louyse) and made her readie to endur • hell it selfe (if it had been expedient) for the glorie of God and saluation of soules. And heere I began tohowle as one surcharged with despaire and madnesse, and more fearefully indeede then I can expresse it, saying, that she was a Huguenot, and that her father and mother died Huguenots, and that she was baptized in the Louyse baptized in a kitchē by a Minister. kitchen of Monsieur de Mailhians at S. Rhemy, and that Ioseph 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 baptized by a Minister. Then God told me that many soules had been conuerted to him by Catherine of Sienna, & that humiliation is to goe before, that exaltation may follow after: and that the calling of this wretch (meaning her that had the diuels in her bodie, to wit, Louyse de Cappeau) had been debased and exposed to derision, as also dishonoured and disrespected by the diuels, who would haue waded further into these aduantages, if they might be suffered. Many incongruities are committed in the iudgements, which men and women make vpon the euent of things; but this calling should by the same meanes purchase much glorie and reputation, through which formerly it was depressed: and that God should bee magnified euen by those who did offend herein, when they should once comprehend all the circumstan • es of this businesse. And this is it where withall the Diuels are so enraged. Then cried Lucifer, Come and • elpe vs, Belzebub, Leuiathan, 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 it selfe • ad entertained a dreadfull combination and conspira • ie, and that wee were all vnloosed to ruine and fling • eadlong into perdition the whole Order of the Do • trine, and the whole Touching. the Companie of S. Vrsula. Companie of Vrsula: and that we had inuironed them with all sorts of temptations as well men as women of both Companies, from the least and youngest vnto the greatest of them: and that wee • ad giuen impeachment vnto others to be of that Com • anie, and suggested vnto them, that they might doe well to encloyster themselues in Monasteries, where • hey might abide in the house of God their Father, and might doe much good, as frequenting Hospitals and Churches.

Moreouer, that by bringing of the companie of the doctrine vnto ruine, we should easilie roote out the other companie, to wit of S. Vrsula, because these are guided by them. For the Priests of the doctrine are founded and established expressely to guide and gouerne them, and were particularly reformed for that purpose. As also because the two companies had a reference the one to the other, and were to be fellow labourers for Gods glory, and the saluation 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 crie as if he had been mad, that there Godpermitted this for his glorie, and the exaltation of that company. were sixe sisters 〈◊〉 S. Vrsula bewitched or possessed, to wit, Magdalen • Catherine of Isle, Margaret Burles, Martha of Gazier and that vnhappie Louyse: for Anne of Bonieux said, he is full of sorrow. The Diuell (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 sollicitation, but that which others doe so vrgently demaund, and for the most part are denied hath been graunted vnto this vnluckie woman.

I further say, that I would rather chuse to be in the bodie of a dogge or of a hogge, then to be where I am and I haue petitioned Lucifer, that he would take m • off from this bodie, 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 • vpon a supper in Hell, then tast that dinner which I ha • at S. Baume. He further said that a certaine disputatio • betwixt God and him was acted in S. Baume at the fee • of S. Magdalen as here ensueth.

I said to God he might doe well to discouer by visio • to this vnhappie woman what he intended, he answered me that visions were too dangerous, and that he would cause her to vnderstand his pleasure when and how he • leased, and that shee should doe well to humble her • elfe! I said vnto him that it was the diuell that made • er speake, but God replied vpon mee that it was not • rue, and that all came from him, and to vnderstand this said he) there needs no In confession and out of cō fession she still said, that she regarded not to be possessed, since it was Gods pleasure for the manifestation of his glory. other argument thē this, that • er soule is in repose, and that she is full of gladnes, and • he diuell doth not possesse-those soules that are peaceable and chierefull. Also God the more to trie her, told • er that shee was to humble her selfe euen to the pro • oundest gulfe hell, and that she should recken of her selfe no more, then if she were a handfull of dust, or of durt, or as the leafe of a tree that falleth to the ground: • nd further that she should conceiue her selfe to be vnworthie to tread on the face of the earth. Then said the Diuell, this will swell her with pride; but God made • nswere, that his grace should suffice to preserue her vn • ainted by vaine-glorie, and that she should make recognition that all was deriued from him; and that of her selfe shee was nothing, but was confident that hee would giue her his grace, to acknowledge this nothing. Then I added, that the date of miracles was now • xpired. And his reply was, that hee was still • he same God, who wrought them in times past, and that hee was both as powerfull and willing, as hee was in those • aies.

The Diuell answered; that she was not indowed with • hose vertues, as were those in whose time such miracles were done. What? shee is no Saint, shee is a Pis • mire. Then God commanded me to be gone, and holde my • eace, and so I was inforced to withdraw my selfe, and • o suffer Louyse to finish her deuotions. All this was • one in the presence of her Creator, and of the blessed • acrament, that was there, and of her superior, Iohn Bap • ista Romillon, and of Catherine of Isle. To conclude, • he Diuell was so impatient of this discourse, that hee • egan to roare, as vnable to indure such talke any longer: and cried thrice, that hee had lost all hope both o • God, and that vnhappie woman.

This dispute internally and externally indured little lesse then an howre and a quarter, in Saint Baume: an • much of this disputation was repeated at the time o • Masse the same day in the mornings discourse.

Then was Louyse commanded to tell her Superiou • and all those that had charge of her soule, as also to him that did exorcise her, and to all those to whose benefi • it might any way appertaine, all her temptations and internall conferences, for feare least she should be deceiued by the Diuell. In conclusion, they recalled to her remembrance those fiue points which that last Sonday they recommended vnto her: to wit, a good intention, a pure affection, puritie of conscience (which i • one of those points) humilitie which is another, obedience, and resignation of the world which is another This done, Verrine spake and said, I haue formerly said that some Priests goe to the Church as if they were to goe to a stable without any preparation, or premeditation of that which they haue to doe. I haue also said that the Sonne of God did yeeld more In the Scripture phrase as we haue formerly cited out of the booke of Iosua the 10. chapter. obedience to you then you to God, and that as soone as a Priest doth speake, God presently descendeth vpon the Altar. • haue also said, that the Priest was equall in honour vnto the Mother of God, yet did not his mother dare to touch him but with feare and reuerence, no not she • which had carried him in her wombe nine moneths.

I said, that if they were to behold him they would drawe backe and be dazeled with his exceeding brightnes, or at least would prepare themselues better the • they doe. Then Louyse said, that it was reuealed to si • ster Louyse in Saint Baume in that disputation, how the Magician should bee conuerted by the prayers of ou • Lady, if hee hardened not himselfe against them, and how God had inwardly commanded sister Louyse to pray for him.

After this, there was a letter directed to bee sent to • e Sisters that were the Co-adiutors in the house of Vrsula at Aix as here ensueth. Most deere, best loued and euer honoured Sisters, I vnworthie to call • u my Sisters doe beseech you to pray vnto your Re • emer to take mercie vpon me desolate and distressed • etch, vnworthie to call vpon the name of God. I doe • aue pardon of you as oft as I haue grieued, prouoked, • d debased you, and that many times vpon no ground.

Your most humble obedient and indeede vnwor • y to name you, the seruant and slaue of Catherine, • pirite, Magdalene Honorate, and of all those whom • od hath created and formed (God be mercifull vnto • em all) Louyse Cappeau. While the said letter was di • ated, the Diuell began to say, Ha God, thou goest a • ut to humble one, and I will cause foure other to fall • infusing into them vaine glorie. Then he said, God • swereth me that he would humble them by those fiue • ints aboue mentioned to Louyse, which shee should • ake familiar vnto them, and should not faile to per • rme it.

The same day in the euening the two that were pos • sed were exorcised by Father Francis Billet: when • rrine began to speake of Hell and of sundry other • iects saying, Catherine humble thy selfe, and remember what I said vnto thee in the morning, that the ser • nts of God were to humble themselues and to endure • tiently, to be scorned and troden vnder foote. Men • e so vngratefull, that they serue God with lesse re • ect and veneration then they beare vnto their grooms • lackies. Also, men doe so little regard his commanments as if a groome had made them: yet notwith • nding he who gaue them vnto Moses hath recom • nded them vnto you.

There be ten Commandements, and yet they are but • o.

When men preach vnto men of Hell and Paradise, there is no more heede giuen vnto it, then if they preached of some rocke of stone. S. Francis Whē it pleaseth God all things accomplish his will. He commanded the Rauen of Helias, and the Worme that withered Ionas his gourd preached to stones, and Anthony of Padua to fishes. It is strange, the very, beasts did bow downe their heads, thereby making recognition after their mariner of the benefits they had receiued, and therefore shall rise vp against men at the day of Iudgement.

In Hell we make wondrous much of men in requitall of their obedience which they carried towards vs. We say vnto them, Discourse of Hell. Damned and ingratefull as you are, you would not serue and acknowledge your God, and then we lay on loade as it, were with barres of iron, and doe intollerably 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 fare which they haue in Hell are Serpents, Toads, Scorpions, and whatsoeuer else is filthie and abhorred: the drinke is brimstone, wormewood, rhew, and all bitter and distastfull liquours. Wee put them in a seate of flames and fire which doth grieuously scorch them, and doe oft remember them of Paradise, thereby to augment their torments. Vpon the earth they eare white bread, but here they must gnaw vpon crusts, and that without their teeth.

In stead of perfumes wee stuffe their nostrels with stinkes and loathsome fauours, and in stead of delightsome songs wee fill their eares with derisions, blasphemies, and cursings, saying, Cursed be the God that hath created thee, cursed be the father and mother that haue begotten thee, cursed bee the ayre that thou diddest breathe, cursed bee the foure elements, cursed bee the creatures that haue any way obeyed thee.

And to adde vnto their torments, we set before them Heauen, together with the glorie and those pleasures which they haue lost, because they haue 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 prouide milke for them, in comparison of which the haile of Laurent is a heape of roses. All miserie is contained in Hell, as in Paradise all happinesse doth abound.

The damned soules are more horredly deformed then the Diuels themselues, and eternally, eternally, eternally, eternally, eternally shall they blaspheme the name of God. And wee haue permission to inflict vpon them most sharpe and exquisite torments, for their vncleane and bestiall speeches.

And as the hangman doth his office when hee tortureth a malefactor that is condemned by the Iudge, so the Diuels are not nice to performe their charge they haue to torment soules.

The torments of Hell are torments indeed, and the greatest tortures of the world which are inflicted vpon malefactors, compared with these, are but as flowers and roses.

They shall bee damned euerlastingly, euerlastingly, euerlastingly, without hope of intermission or end, euerlastingly, euerlastingly.

The Diuels shall binde you hand and foote, and, being thus manicled, they shall throw you into a boyling chauldron: and after you haue been burned in these flames, you shall be engulfed in a sea of ice. None can resist the Almightie when hee hath a purpose to doe a thing. God hath giuen you a soule, and appoynted her to be the Mistresse: it standeth with good reason that the Mistrisse should beare sway, and not the chambermaide.

God hath giuen your three faculties or powers: giue him the keyes thereof, and suffer him to haue the gouernment of them.

Locke fast your gate, that is to say, your will, against all manner of vice: shut vp your windowes, to wit, the fiue externall senses, that theeues steale not in and make a cheate vpon your soules. Then Verrine said, I had rather an hundred thousand times sup in Hell, then haue giuen you such a supper, as by this discourse I haue done, and withall swore, that hee had vttered all, which is aboue mentioned, for the glorie of God, that all proceeded from God, and that the Diuel was forced thereunto as a slaue or a captiue in the galleys.

Then he said to those that were there present: This Baume, this Rocke, these leaues will rise vp against you at the day of Iudgement, if you make not your aduantage of these things. Your God loueth you so well, that if it were behoofull for you, hee would at this very instant returne to Mount Caluary.

The same day, this dialogue chanced to be betweene Verrine and Belzebub. Verrine said, You that heare Masse doe say, I beleeue that my God is there in blood and bones, and that in the Chalice, both his flesh and bones, his Humanitie and Diuinitie are present. But you must conceiue, that you are there as poore malefactors before your Iudge: pray therefore vnto your Iudge and he will heare you, for hee giueth grace vnto the humble, and casteth downe the proud of heart. Oh how narrow is the gate of Paradise, and how low you are to stoope to enter into it.

Then The discourse of Belzebub cō plaining to God of his ouer great mercie to sinners, euen to the Magician himselfe, in whose custodie remained the scheduls of Magdalene. Belzebub said: Ha God, thou art too plenteous in thy pitie to sinners: the Diuell is enforced to acknowledge it. I am not at this time possessed with the scheduls, Lewis hath them in his custodie: to the confusion of Diuels is this great mercie shewed towards sinners.

Christ Iesus is euer shewing his wounds to his Father hee doth alwaies renue and make them fresh, and doth still represent them vnto him. All Hell is confounded: Misericordia Dei plena est terra. O Mercie, thou art too too exceedingly great! You haue no more to doe but only to crie peccaui, and presently all is pardoned: a mercy indeede too spatious. Let a man renounce God, his Passion, and all the merites of the same, and let him onely say Miserere mei, and presently all is pardoned: confusion vnto vs, Confundatur superbia Diabolorum. Lord, thou diddest cast forth the Angels which would haue bandied themselues against thee, and diddest crush in pieces all their forces: yet let a sinner cast himselfe headlong into Hell, and renounce thy precious blood and wounds, yet wilt thou euer mediate for them to thy Father, and wilt receiue them into grace if they bring with them a pure desire to returne backe to God for thy sake: a mercy too large for sinners, and damnation too great for the Diuell.

Cursed be the wound that cost me so deere, because in it all sinnes are swallowed vp: Cursed be Long in us that made that wound. O God most bountifull vnto sinners: O vertuous and most mercifull Mary. The Diuell is their God, and yet O Mary thou art alwaies falling at the feete of thy sonne; thou art euer interceding for them: thou art alwaies saying, To day and to morrow, and doest euer prolong and driue things off. In saying this hee desired against his ordinary manner to haue an oath ministred vnto him: and for further confirmation of the truth, he said that one of Magdalens The Gloue of the Girle was too little for her, and could not be pulled on but by violence. Gloues should fall to the ground, and that hee would stretch himselfe flat vpon the earth. Then said Verrine to him, humble thy selfe Belzebub. What is now become of thy strength? Belzebub said, Confundatur su • erbia Diaboli: I am now constrained to humble my selfe. Then Verrine said: All you that are here, come and tread vpon him, speaking this to the Assembly.

Then Belzebub began to cry: what, vnder the feete of men? Doe men resist God, and am not I able to doe the same? Verrine said, God is so mercifull, that he will fill vp the empty seates in heauen, and will pardon men • heir offences. Then did Belzebub inferre, O what a iudgement is heere against those which will not turne and be conuerted. Next after Lucifer, I am the proudest, yet learne from hence to humble your selues. For one offence am I damned for euer, for euer, for euer.

And that iustly said Verrine; we are damned because wee had more illumination then was giuen vnto men. O, O, O, Mercy (said Belzebub) how great art thou for the sinner, O Iustice, how seuere art thou against vs? Occasions of doing good are neuer wanting vnto the sinner: he hath the benefit of Preachers, of Confessours, and of Miracles, & yet remaineth obstinate in his sinne, and still God is so fauourable in his behalfe, that he will at the last cast make vse of Diuels for his conuersion, Verrine replied, superbos humiliat, he is more powerfull to attract sinners vnto goodnesse, then are the Diuels in their malice to allure them vnto ill.

Further hee said, I feare not Belzebub, nor Lucifer, nor all Hell besides. I am not to bee punished for this. God hath commanded me, and yet there be some found that will not beleeue this. Neuer busie your selues further about repentance, for the day of Exclamation against sinners. iudgement doth approach, and 〈◊〉 very stones shall rise vp, and the leaues shall bandy themselues against those that shall dwell still in their obstinacie: I warne you all of this both young and olde, for Death is a thiefe that spareth none, but sweepeth all away rich and poore, great and small and as the hooke moweth downe the hay, so Death with his sithe cutteth downe all.

Belzebub constrained to sweare and to tell the truth. Then said Belzebub, it is no longing of ours to deliuer the truth. Whereupon Verrine tooke occasion to say; Magdalene, this he vttereth in confirmation of the letter directed to the blessed Mother of God, and pronounced by Verrine in the mouth of Louyse; reade i • often, and keepe it as thou wouldest doe relickes. Then said Belzebub: I sweare that I haue reasoned of the mercy of God, to confound all Diuels, Magicians, and Witches, that are in the world, and all them that do • practise or trade with Magicke. At this Verrine said, Through maine compulsion art thou drawne to sweare, and although thou bee my Prince, yet at this present thou art but as a Fly. Where are thy braues and forces now? thou that but a while since diddest out-face heauen and earth, doest now humble thy selfe vnder the feete of Frauncis.

Then Verrine setting his foote vpon Belzebub, said, I am thy vassall. Thou wouldest haue pluckt God from his Throne. Consider you that are here, whither Monsieur de Guyse your Gouernour would euer haue endured, that a Lackey should braue him thus, as I doe now my Prince. And turning to Magdalene he said: Endure patiently Magdalene, for the remission of thy sinnes, and thinke thy selfe euen vnworthie to humble thy selfe; Resist thou Belzebub, for thou seest how I braue him, and yet there are heere fiue Princes in this body.

The Diuels would haue laid diuers foule aspersions and disgraces vpon the Companies of the Doctrine and of Saint Vrsula, but God is pleased to exalt them as it were by Pismires and leaues of trees. Labour therefore for the glory of God.

Then hee swore that whatsoeuer had beene by him deliuered, of hell, and of the mercie of God, and of those that were obstinate, was all true: by the obstinate, he tacitly meant those that were negligent in their deuotions to Saint These are the Patrones of the Country of Prouince 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 workes of the hands of the Almighty. It is strange, that they say euerie where, there is nothing that withstandeth God or the Church. I say that many Christians are Gods friends at his Table, but fewe followed him to Mount Caluary; your Redeemer was forced to bee there almost alone. Some will be contented to be present at a Masse, and then desire that within halfe a quarter of an houre it should all be ended. Try your selues, and bee regardfull of your soules, for you haue but one, and let that be surrendred vp to him that gaue it.

Wee could be contented, that there were none but rockes and trees to heare vs. This is it that pusheth vs on to despaire, that neuer any Preacher did deliuer so much, and that this fact of ours will bee diuulged all abroad.

Then he spake to the sister Catherine, and said: Catherine thou art entangled with many encumbrances, thou must suffer thy selfe to be instructed, and to say, Gods will be done. Cursed be that word that hath cost me so deere, whereby the Diuell doth lesson others against the Diuell. Catherine suffer it to bee done, for thou art yet vnexperienced. Then Verrine spake to the Diuels that were in the body of sister Catherine, saying, Speake accursed Spirits, come into the field.

Belzebub also said: There is no meanes to hide thy selfe, thy Prince is humbled, therefore take not thou in scorne to humble thy selfe. Let vs goe and disclose our selues. Obedi Deo, & Mariae Virgini, Mariae Magdalenae: Obedi maledicte, maledictio Dei omnipotentis sit super te superbe. Obedi Deo, confundatur superbia. I command thee by almighty God, tell mee thy name, The Diuels are euer very daintie and squeamish to discouer them selues, or to tell their names for feare of being exorcised, commanded, and by punishments imposed on them, tormented. I command thee by the Virgine Mary, by Saint Vrsula cum socijs, confundatur superbia. Wilt thou yet make head against thy Captaine? I wil make thee speak, and fall vnder my feete, for since that I haue humbled my selfe, I will haue thee humbled also. Surge, augeo tibi poenas, thou art but a proud Spirit. I regard not whither thou speakest or no, for I will tell, that thou art a Spirit called Sabathon.

And speaking to the Exorcist, he said, Encrease his paines, seeing he will not tell his name. Verrine said, We are of the ranke of Thrones, and doe yet yeeld our obedience, but here the men would be better then their Masters. That time is not yet come.

Physitians are contented to giue Physicke, and wee must giue both Physicke and restoratiues.

You that are heere present will testifie and say, that you haue seene three women possessed for the glory of God, and for the estimation of the two Companies of Saint Vrsula and of the Doctrine, and that the Diuell neuer met with such an affront and encounter: for all hell is amazed at it.

Cursed be the Charme, cursed be hee that aduised to giue it. O what a great reparation will this make in the breach that was caused by sinne.

Louyse, thou art but a poore wench and of base condition: yet could we wish thou hadst been a Queene, a Saint, or skilled in Philosophie. Thou doest but lend thy tongue in the vtterance of these things, and hast now deliuered twelue seuerall discourses, by the which thou art much confirmed; Be content with this: You haue seene the beginning, the progresse and issue of this matter. This was in that houre wherein the Sermon of the Aduent was ended at Aix, where he preached about eleuen a clock in the forenoone. O Michaelis, thou art now preaching, and hast said many things and that truly, but hast gained verie little by the same. Louyse neuer studied, and yet hath in a summarie comprehended all manner of perfection.

Then he said, that vpon a Tuesday was the birth-day of Louyse being the feast of Anthony of Padua, and vpon that day he entred into the Order of Saint Vrsula: vpon a Tuesday was the day of Saint Maximin, where we were discouered; and vpon that day wee departed from Aix to come hither. Vpon a Tuesday Louyse made her generall confession, and was borne about midnight on a Tuesday, the same houre that your Lord was born, being the thirteene of Iune; and it is about thirtie yeeres agoe since she was borne.

The same day Belzebub and Verrine began to curse in the chamber where they were saying, Cursed be him who first began to write these euents: Cursed bee the Printer that shall put them foorth: Cursed be the Doctors that shall examine them: and cursed be those that shall compile the contents hereof in a volume: Cursed be the Pope that shall giue his approbation thereunto: Cursed be the Cardinals Arch-bishops and Bishops that shall giue any passage or assistance vnto the same. For since the beginning of the world vntil the day of iudgement there neuer hapned, nor euer shall happen an accident of a semblable nature.

The Acts of the 15. of December.

VPon which day in the morning Louyse and Magdalene were exorcised by the Dominican Father. And at the beginning of the Exorcismes Verrine tooke occasion to speake of Saints in this manner.

Gods pleasure is that I speake of the Saints which are in Paradise, my mortall enemies. I would haue here resisted God and the blessed Trinitie, but they doe constraine me to speake. Belzebub, thou art but as a Pismire in comparison of God. How strange a thing it is that deuils must bee faine to discourse of the glory of Saints whose mortall enemies they are, and would, if it lay in their power, pluck them from thence, and carry them headlong to hell.

Frauncis is in heauen: and Lucifer lost his splendor by his excessiue pride, to the attainement of which Frauncis hath aspired by his humilitie.

If a He speaketh according to the capacitie of the simple people that were there present, because these two did vse to preach in the Townes of Prouince. Michaelis, a father Lawrence, or some great learned personage should preach this, I would not be abashed at it, but that a deuill should speake it by the mouth of a Pismire, there lyeth the wonder. But the God of the Christians wil haue it so, and he which lyeth in the blessed Sacrament at S. Baume commandeth it.

Mortifications are by them that are vnacquainted with their vertues accounted yrksome. Iohn Baptist with all his repentance was contemned, but is now high in glory in Paradise, he is sanctified, and is one of the great familiars and friends of God: who to shew to sinners the way vnto repentance, tooke vpon him repentance when he had not sinned. That mortifications are • equ • s • te toward the attainement of Paradise. Wee are therefore to passe through mortification if we would attaine vnto the place of blisse and glory. Is it not strange that the deuils should teach men mortification and aduise them thereunto? Ioannes Euangelista was the great friend of God, and Maryes gardian for her chastitie. Stephanus, cursed may'st thou be, I must trumpet foorth thy charity in praying for those that stoned thee. O Pernardus, thou art Maries 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 diddest become a great Preacher of vertues. Anthonius of Padua, through thy humilitie, and for thy other vertues thou art now in Paradise.

By thy obedience, O Abraham, thou art the Father of beleeuers: Dauid is the glasse of repentance wherein sinners may behold themselues, and how they are to returne vnto their God. Tu Petrus, thou hast denied thy Maister. Accursed Peter, thou hast cost me deere: O Peter, by thy example those that haue denied God will learne to be conuerted. William the Hermite was a great sinner, yet by his repentance he found mercie. Some go to heauen through repentance, others through innocence. Mary is in Paradise for her innocence, Magdalene for her repentance. Lewes King of Fraunce is the Patron of Kings. It is the good pleasure of God, that men of all conditions should be saued. Hee hath made election of Emperours, and also of the basest sort of people, of Shooe-makers, and of Husband-men. Crispinian was a Cobler: Athanasius a Labouring-man, yet was hee at length chosen to be a Bishop. There are of all sorts in Heauen (to our confusion be it spoken) to the end that none might haue any pretension for excuse. God placeth those in Paradise which loue his Commandements and keepe them, and doe not quench in themselues his good inspirations. Hee sets them at his table: He causeth them to eate of his bread, and drinke of his wine: He doth not as the men of this world doe, vse their seruants as if they were slaues; Nay, there bee diuers that doe a great deale worse, who cherish and make much of their dogges, but doe euill entreate their seruants. Then he said that hee should not be abashed if God would elect Princes and not men of base condition: yea, we could be contented to haue patience that he should chuse men; but that women should bee gadding to Paradise, that is it that maddeth vs. In the Martyrologe the third of March. Cunigonda was an Empresse, and is in Paradise, so is Catherine of Alexandria, and eleuen thousand Virgines went in one day to Paradise, besides men which are not numbred. In Ribadineira 25. Ianuar. Margaret of Hungary was a Queene, shee entred into a Monastery, and became so humble that shee would not be called the daughter of a King but of a Citizen. Cursed be her humility for which we haue payd so deere. To this Belzebub replied, Amen. Then Verrine continuing on his discourse, said: Barbara was beheaded by her owne Father, and presently the Diuell slew him vpon the place. The earth and Paradise are two Countries very distinct and different, heere those that are most rich goe formost, in Paradise those that are most good, most humble, and most obedient. In the Martyrologe 1. Nouemb. Marie was a poore Chamber-maid, and the Chamber-maid of a Paynim, yet is shee now espoused vnto the King of glory, and as great as Cunigunda. Margaret of Scotland was a married woman, and yet shee went to Heauen.

Codelana also was a married woman, whose husband strangled her, and afterwards caused her to be throwne into a pit.

Elizabeth was the Queene Dowager of Hungary, and in her great humility betooke her selfe to be the Mistresse of an Hospitall.

Notwithstanding we could let passe all this with patience, but wee cannot chuse but bee enraged at those that haue committed folly and were great sinners, as were Pelagia, Thais, and Magdalene: which we speake without any preiudice to them or their glorie, it doth rather conduce with the glorie of God and his bounteousnesse, that he would vouchsafe to take them into blisse, who did a thousand times deserue Hell.

They that will not beleeue what is here spoken, will say that these two here be women, and haue had their lesson giuen vnto them: by which meanes these discourses will not proue vse-full vnto them, which doth put vs in great comfort. A Preacher is often wearied in preaching of one Sermon, and I haue already made fifteene discourses by the mouth of this woman here (meaning Louyse) and haue sometimes made two or three in a day of greater extent and length, then Preachers in their Aduents. Cursed be thy force, and cursed be him that hath bestowed it vpon thee. Belzebub at this discourse cried out. O power! Then Verrine said, it is the force which God giueth her. How strange is it that Diuels should preach the Commandements of God and his Counsels, and should teach the religious, Clergie men, Priests, and Seculars, and all sorts of people? I tell you, here are viands for all people to eate; Eate he that will. There are not a few of vs who are not well pleased with the sauce, but would rather chuse the sauce of Hell. You shall finde Notaries that for a matter of fiue sous will Register the Acts false, and breake their oathes. The Diuels are more faithfull vnto their Maister then you men are.

When the Diuels haue once sworne according to the purpose of God and his Church, being thus adiured vnto the truth they want ability to lye. Men haue their free-will, if they doe ill, they doe goe forth-with to hell; if good, they are straight admitted into heauen. But the Diuell is meerely constrained to speake the truth when God would haue it so: they haue no freewill to doe that which is good, but are enforced, accursed Fiends as they are, to deliuer a truth. Otherwise to what purpose scrueth the authority of the Church, if oathes haue no tye or power? or to what end are these bookes of Exorcisines published? For they that denie this, must denie the authoritie of the Church, and those that haue composed and allowed the said bookes. They must further say, that there was neuer any dispossessed after the taking of an oath. But they plunge into a gulfe, from whence they can neuer 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 heauen, to cause them to say, that all their writings are nothing worth: And so by a consequence they wil come to deny the Church, and so stand defiled with the infectious opinions of the Caluinists.

How wonderfull is this? that Diuels should preach of good intention, pure affection, puritie of conscience, simplicitie, humilitie, and resignation of the world, and teach men not to reserue the least loue of themselues: as also to shew the meanes toward the attainment of Paradise, and to discourse of chastitie and pouertie? The Diuels will be a meanes of the reformation of many Monasteries, the Diuels will yeeld more furtherance hereunto, then their Bishops, Abbots, or Prelates are able; to their great griefe doe they reueale it: This must be the meanes of that reformation. Then he tooke an oth after this forme: I doe here sweare by that God, whom you worship, and who is your Creator and Redeemer, that whatsoeuer I haue here spoken is true, and that all is done for his glorie, the saluation of soules, and instruction of the Clergie, and Laytie, 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 sweare this according to the intention of God and his Church, which I neuer did before, and this oth I haue taken vpon the blessed Sacrament, and without being spoken vnto by you; and haue sworne this with all the solemnities that are required to a true oth, according to the intention of God and his Spouse the Church, that whatsoeuer I haue deliuered was for his glorie, as also for the conue • sion of soules, and the extirpation of Heresies, and Magicke: All which is true, and nothing is heere vttered against the glorie of God, or against his Church; And I haue said, that it shall haue approbation from the Church, and that I neuer tooke such a kind of oth before. And when I was to take this oth, I said, I doe sweare by the liuing God, which is the greatest oth that may be taken.

After this he said: Those that are so preiudicate as to say, these things are false and very vnsutable to truth, shall doe a wrong to God. They affirme that God is omnipotent, and yet in effect denie his omnipotencie; and perhaps 〈◊〉 that God is lesse If God were not powerfull to compell the Diuels, it must be so. puissant then the Diuell. And in regard these euents runue in a course beyond ordinarie, there are many that will rather denie Gods power, then confesse that this is true. The Diuell by the first article of their Creed, Credo Patre • s omnipotentem, doth proue, that they are to beleeue that God is omnipotent: And if it be so, he might then haue done all this by a Pismire, yea and greater things then these; for hee can (if the concurrence of his will and power should resolue thereon) create a hundred thousand worlds out of nothing.

After this, Louyse retired her selfe into her chamber, as being all in a sweate, through her exceeding toyle and the vehement action of the Diuell. Presently did Belzebub prince of the Diuels in the bodie of Magdalene, begin to contest against the mercie of God, in manner as followeth.

An admirable inuectiue and complaint of Belzebub to God, where he setteth downe a Briefe of the cu • sed abiu • ations and execrations made by the Magicians when th • y receiued the marke of the Diu • ll, and abominably gaue thēs • lues vnto him. O mercie too great! O God, canst thou not be contented to take from vs sinners, but must thy mercie also extend to those, who haue giuen and made ouer vnto vs bodie and soule, and whatsoeuer else they did or could possesse? And this they gaue vs in writing, and in schedules signed with their blood, yet for all this doest thou take them from vs?

It is A discouerie worthie of admiration, and of feare. strange, that thou takest them from vs in such a manner, when they haue made renunciation of thee, thy Father, and the holy Ghost, together with all his goodnesse, loue, and mercie, that they might bee made vncapable of the same, and bee damned for euermore. They haue renounced thy Mother, and all her prayers that she might make for them, with her wombe and breasts, that they might neuer proue compassionate in their behalfe; her remembrance that she might neuer be mindfull of them; her will, that she might neuer pray vnto her Sonne for their conuersion; her vnderstanding, that she might neuer think vpon them, but might abandon and giue them vp into the hands of the Diuels: all Angels, and all Saints, and all 〈◊〉 benefits which God had euer bestowed vpon them, or was to bestow vpon them hereafter: all inspirations that might be infused into them to draw them vnto him. They haue cursed all that euer God created for the good of man: all the prayers that Angels, Saints, and men might make in their behalfe, to the end they might be without all possibilitie of returning to God, saying, they had nought to doe with him, his blessings, fauours or Paradise. They haue renounced his passion and blood, with all the merits thereof, that they might haue no power or efficacie vpon their soules, but might lay a pressure vpon them of greater obstinacie. They haue inuocated vpon themselues the wrath of Almightie God, of his all-knowing Sonne, of the euer-bounteous holy Spirit, as also the indignation of the Mother of God, of all Angels, and of all Saints: saying, the blood of the Sonne of God fall vpon vs bodie and soule eternally. Yet for all this doest thou take them from vs. And notwithstanding that in despite of thee, and all that thou hast done for them, they are desirous to be ours, yet doest thou take them frō vs.

They haue taken the Diuell and the Magician for their God, Creator, and Redeemer, Sauiour, and sanctifier, and will not haue any reference or dependance vpon God, but from the Diuell and from the Magician, and doe worship, magnifie, and praise as well the Diuell as the Magician, as if they were Gods.

They haue renounced God who hath created all: they haue blasphemed him, making retractation of all the good that euer they did for Gods sake, and attribute all their subsequent actions to the Diuell and the Magician: yet for all this art thou so good that thou wouldest bereaue vs of them, and hast thy armes alwaies open to receiue them. They were bequeathed and consecrated to thee, and notwithstanding this, they haue by a sure earnest contracted mariage with the Diuel and the Magician: for greater confirmation whereof, they did not sticke to signe it with their owne blood: witnessing, that they had now nothing to doe with God, but were affianced wholly vnto the Diuell. This mariage was authentically solemnized 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 wouldest bereaue vs of them.

I said to Mary, what hast thou to doe with them to present them to thy Sonne, for they haue prostituted themselues to all kinde of voluptuousnesse, as well of men as of diuels and beasts. What hast thou then to do to present such to thy Sonne, who is puritie it selfe?

They renounce their good Angels, lest they might infuse some inspiration into them to returne vnto thee. And in counterchange they take the Diuell for their gard-Angell to direct them in whatsoeuer they doe: yet art thou so good and so mercifull, that thou giuest them in exchange theirvsuall Angell, and wilt doe the same twentie, thirtie, fourtie times, and in the end wilt cause all the Angels to to bee assistant to plucke them from betwixt our hands.

They make protestation that they haue conceiued such great anger, rage, disdaine and indignation against God, that they would willingly become Diuels, that they might the better hinder others from the fruition of the glorie of God, by those temptations which they would lay close vnto them: O blindnes, more great thē that of Infidels, or of the Diuel, thēselues. The cursed and miserable rage of Magicians doth resemble mad dogs, or rather the Diuell himselfe, being partakers of his obstinacie, as doe also the good communicate of the vertues of Iesus Christ. cursing God that hee had made them men, and not Diuels: inuocating and heartely praying vnto Lucifer, that hee would change his state and condition with them, and that by exchange he would seate himselfe in their place, and they in his: protesting, that they would vndergoe all the torments, paines, and punishments of all the Diuels, and of all damned soules, which are and might be so, if they might be able totally to bandie themselues against God, and to ouerthrow his intentions: in respect whereof, they would no more care for all these torments, then they would for a flye. They cause the pictures of their bodies to bee drawne, to the end to giue them to Diuels and Magicians, that they might make vse of them to offend God. In despight of thee, O God, the Diuels, the sea and the earth doe conspire together to swallow them vp, at what time thou wouldest conuert them.

They renounce thy passion, and the blessed Sacrament of Confession, and doe pray, that when the Priest should giue absolution vnto them, that then the wrath and indignation of God might fall vpon them and their blood, for their finall condemnation.

They protest before your Sauiour, that their desire is that when they shall truly and really receiue the blessed Sacrament, that then the ayre may bee thronged with multitudes of Diuels to take possession of their soules and bodies, and of whatsoeuer else is in them.

They protest, that they haue no part or portion in God, but would bee possessed by all the Diuels, imagining this to bee the greatest good fortune that euer could happen vnto them, to haue the Diuels as guests within them. Yea they haue still such a spleene and The Diuels did say that they had in horror those cursed inuentions of Lewis the Magician, which he did daily contriue to prouoke God and Iesus Christ with fresh iniuries. disdaine against thee, that by their will there should be nothing in their bodie, that should not some way or other make a shift to offend God: giuing all the parts of their bodie, as their blood, their marrow, their bones, their humours, the haire of their browes, and all to the Diuell and to the Magician to make charmes of the same, or whatsoeuer else may displease God, his Mother, all Angels, and all Saints.

O mercie of too large extention for sinners! Thou makest shew as if thou diddest not see nor vnderstand of al these their villanies and abominations, but art euer readie to present thy wounds vnto thy Father, that hee might not vnbend and let flie his indignation vpon them: saying alwaies vnto thy Father: Father, consider here what I haue endured for sinners, I pray you haue regard vnto my death, and to the loue you beare towards mee, and giue these vnto mee. I will send vnto them so many Angels, so many Preachers, and sanctified inspirations, that in conclusion they shall be enforced to cast themselues into my armes, as did the poore prodigall childe. Let not my blood be shed for them in vaine. Belzebub continued on, and said, O, ô, ô, the bountie and mercie of God, of too large an extent for sinners, O iustice, too cruell for Hell. And said, He doth vs wrong to take frō vs those who by so many meanes haue been knit and fastned vnto vs, and to the Art of Magicke. His bountie vnto them is so great, that, to the end they may be conuerted, he doth trauell them with great sicknesses, and by strange and violent temptations: yet for all this they would not be conuerted. He doth permit (to the vtter confusion of Diuels) that they should be possessed for their more easie conuersion: he causeth the Diuell to shew them the iudgements of God, the greatnes of their sinnes, and the paines belonging vnto them, for their more easie conuersion: yet for all this do they remaine for the most part obstinate, saying, that all these things are trifles, and that they are not the first that haue offended God, but that there are many others as well as they: yet for all this God is so gracious that he euer knocks at the doore of their hart, that so at last he may win them home vnto him. The compassion and mercy of our Lady. Mary doth euer present her wombe, and her breasts vnto her Sonne in their behalfe, yet haue they many times despised and renounced them. She prayeth her Sonne that for her sake he would compassion their wretched estate, and inspire some or other to pray for their conuersion: that being thus beset and besieged on euery side, they may no longer resist God, but may runne and shelter themselues vnder the wings of his goodnesse and mercie, as a chicken runneth vnder the wings of the henne that nourisheth it. O, ô, ô, confusion of the Diuell, of all Hell, and of all the Sabbaths and assemblies of Witches. If the An exclamation against sinners. sinner did but know the bountie and mercy of God, he would be ready to creep & trale his belly vpon the earth, and to pray vnto stones, thornes, trees, flowers, fruites, the sea, the earth, and in briefe all things that euer were created, to conspire and bandie against him for the sinnes and offences which he hath committed against his God. He would desire to be forsaken of all Gods creatures, because he hath so grieuously transgressed: he would thinke himselfe vnworthie to tread on the earth, yea vnworthie of eternall damnation, conceiuing and assuredly beleeuing, that the greatest grace that God can bestow vpon him, is to stirre vp all the Diuels in Hell to punish, torture and giue castigation vnto his villanies, thinking that all this was nothing in comparison of his transgressions. Furthermore, sinners would pray all that euer was created to aske mercie of God for them. But, Lord, sinners are so stuffed with pride and presumption, that they thinke much, when they haue transgressed, to reueale their sinnes to a Confessor: but say, what will hee doe for vs, if wee should confesse our grieuous sinnes vnto him? And because (Lord) they are so loaden with pride and obstinacie, giue, giue, giue them to vs; otherwise you doe offer vs exceeding iniurie. Thus being readie to retire and hide my selfe, I cried with a loud voyce in a great rage, for I was driuen into desperation, and deliuered this whole discourse with great furie, and was indeede besides my selfe. Finally, turning towards sinners, I said thus vnto them: Ha! sinners; thinke, thinke, thinke vpon the goodnesse of your God; saying vnto them againe, Ha, ha, ha! thinke vpon his goodnesse, and haue in your remembrance the mercie of your Redeemer, Creator, and Sanctifier. Goe your waies, and assure your selues, that if you make not your vse hereof, the wrath and indignation of God will fall vpon you, and all hell will rise vp in iudgement against you.

The same day in the euening were Louyse and Magdalene exorcised by Father Francis Billet; and in the beginning of the Exorcismes, Belzebub did fearefully shake the body of Magdalene, and said: O mercie of God, thou art too spatiously great! Doest thou alwaies (Lord) present thy wounds vnto thy Father in the behalfe of sinners? is this a bagge that neuer shutteth? Then he said, We that are Diuels doe thus torment the soules in Hell in the middest of the flames, sometimes wee tosse them of one side, and sometimes of another, and snatch them from the fire to throw them on ice. What say ye? will you goe into this countrey?

And speaking vnto Magdalene, hee said, Cursed be the houre wherein thou wert first possessed, which will cost me so deare that I shall haue cause to remember it for euer. O wisedome of God, too great! O infinite, incomprehensible, admirable wisedome! O what space and distance haue the iudgements of God, and the iudgements of men! O wonder, O iudgemēt of God! whom God is disposed to saue, nothing can doe him annoyance, & whom God will retaine, Hell cannot take from him. Then Belzebub spake to the Diuels which were in the bodie of Catherine of Isle, who began a little to grumble and to make a noyse: come, come, let vs march into the field, we must awake and rouse vp our people. Then said Verrine, Responde maledicte, There is an order among Diuels. obedi Ecclesiae, Doest thou hope to bee greater then thy Maister. To which Belzebub replied: It is not the manner of seruants to speake before their Maister. Verrine said, yet doe I speake before thee, although I am of lesse authoritie then thou. Belzebub answered, but it is full sore against thy will. Verrine saide, that is true, for I am constrained vnto it. Is it fit that Diuels should fall out with Diuels? and turning to sister Catherine, hee said, they will not suffer thee to eate or sleepe, yet doest thou beleeue that all this proceedeth from naturall causes, Is it not so Catherine? Catherine, doe not thou hinder or giue a checke hereunto,Very shame did force from her, teares, after the discouerie being a Gentlewoman of quality, and of her selfe very harmelesse. beleeue thou art possessed.

And speaking to the Priest, he said: Come your waies, adiure him in the name of Iohn, Peter, and Bernard ▪ what? must He was very cholericke, because the Exorcist was not very expert to constraine the Diuels, & was grieued that hee should be made the instrument hereof. the Diuels acquaint you with the verie meanes? And speaking to Sabbathon, whose name Belzebub had formerly discouered, he said: Lucifer could not resist, and doest thou that art but as a petty Cooke in Hell, make shew of an abilitie of resistance? Obedmaledicte. But thou shewest, that a Pesant is more fierce and rugged in his disposition, then a Gentleman.

Whilst the Priest was Exorcising and saying these words, Sacro-sancti baptismatis vnda regeneratus; there are many (said Verrine) that are baptised, but few that are saued: there are those that would goe to Heauen i • a feather-bed, but shall be censured with the iudgemen • of fire. Then he began to cry, that he was to speake (bu • it was vpon compulsion) of the Concerning workes of mercie. workes of mercie Virginitie is not sufficient of it selfe to leade vs to Heauen, as the foolish virgins conceited: other things ar • also requisite, such as are the workes of mercie. For God hath said that he will not take an account whether men haue read much or said ouer their Beads often, but they must do good works, because whē the day of Iudgemēt shall come, God will not reckon with our soules what knowledge they haue, but what works they haue done. For he will say (speaking vnto the reprobate) whē I was an hungry, you gaue me not to eate; when I was thirstie, you gaue me not to drink: when I was sicke, you visited me not, when I was in prison, you redeemed mee not: when I was naked, you clothed me not: when I was a stranger, you receiued me not: when I died, you buried me not. By the like reason will he also say, when I wandred & went astray, you reprehended me not for my sin: when in my members I liued ignorantly, you taught me not: when I was in doubt & misaduised, you counselled me not: when I was in affliction, you comforted mee not: when I would suffer in you, you haue not borne patiently the iniuries that were offered vnto you: when any one offended mee in you, you haue not pardoned these offences: when I was persecuted in you, either in the paines of Purgatory, or in this world, you tooke no pitie vpon 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, Whatsoeuer you shall doe vnto the least of mine (speaking of the poore) I shall take it as done vnto my selfe. And alleaging that place of the Gospel when your Lord reproueth Iudas of his auarice in blaming of Magdalene, he said, The poore you haue alwayes with you, but mee you shall not haue alwayes. And he bare record that Magdalen had done a good worke, saying vnto her, that she should be had in memory throughout the world, wheresoeuer this Gospel shold be preached. I further say, that he shal set apart those that are damned, & shal say vnto thē, Ite maledicti in ignē aeternū, which is prepared for you and for the deuils. Then shal he turne to the right side & shal say vnto the good, Come ye blessed: when I was hungry, &c, I say the foolish Virgins reposed too much confidence in themselues, imagining as many doe in these dayes, that Baptisme, Faith and Virginitie were sufficientlie powerfull to bring them to heauen. No, it not so: for your Lord did obiect, that they had no oyle in their lampes; vnderstanding thereby good works. And when they came to be admitted vnto the Supper (whereby is signified the day of Iudgment) and to be presented before their spouse, he said vnto 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 lazinesse. Then shall he turne to the elect, and say, Come ye blessed of God my Father, possesse the kingdome of heauen which is prouided for you and my Angels. It is meete that the emptie seats of the euill Angels should be filled vp with men: who though they are nothing but lumpes of clay, yet shall they be installed into their places.

Then I said, that the Angels were very beautifull, and demāded the reason why such goodly creatures should for one sinne be throwne downe from heauen. It was answered mee, because they had more knowledge then men to vnderstand what was good, and auoyde what was euill: but ignorant and fraile sinners, although they commit thousands of offences, shal yet be receiued into mercy whensoeuer they will returne.

Then hee began to cry againe as loud as hee could, saying, I know not what to doe: I am constrained to tell thee Magdalene, that thou art a Witch. It is true Magdalene, thou hast beene deceiued: God will that I reueale it. It is true Magdalene, thou wast deceiued by a Priest who was thy Confessor. It is not to be wondred if there be a lost sheepe when the sheepeheard is starke naught. This is true Magdalene, hee is of Marseille, and is called The first discouery of the Magician. Lewis: he is of the Church of Acoules; Francis knoweth him, but Louyse that heere speaketh neuer saw him.

True it is Magdalene, that Louyse held her tung when Verrine would haue opened and named the Magician. Louyse would haue resisted this, and was not willing at the beginnig that this should be published. Thou hast giuen and bequeathed thy selfe vnto the Diuell This was done after the manner of all other Magicians, but God disposed it by his speciall grace for her saluation. Magdalene, and hast renounced thy God and his Mother: thy baptisme, and all heauen: thou hast giuen a schedull to the Diuel Magdalene, which Louyse neuer saw. It is a truth Magdalene, that when thou wert first seduced, thou wert in thy Fathers house: and as true is it, that thou hast giuen leaue and licence vnto the Diuell to enter into thy body. Take heede Magdalene was much vexed at this discouery, fore-seeing that she • should also bee publiquely detected. Magdalene, take heede, take heede, least thou incurre some dreadfull iudgement, thou being now confessed as thou art: if it were not so, I had no reason to speake it. Thy Confessours are wise, and haue not reuealed thy sinnes vnto me. This is most true Magdalene: Louyse knoweth nothing of it: beware therefore, beware, beware, how thou doest coniecture that this should come either from thy Confessours, or from Louyse.

This is true Magdalene, this is true, neuer striue and struggle for the matter: it is for the glory of God, and thou shalt receiue benefit by it.

It is true Magdalene that hee stands not in neede of thee, for he should not be God if he had neede of thee, or of any other creature. All shall redound vnto thy profit; doe not vexe at it. God is so gracious that his end is not to publish any mens disgrace to the world, but to conuert them. Then hee • aid to those that were present; if you doe not make inquirie after him, you shall all stand charged with him (thereby meaning Lewis). He further said with a high voice: you Priests, be not you troubled at any thing: euill Priests cannot preiudice those that are good, neither are the good to be despised or disesteemed because there are some that are euill. If Lewis will not be conuerted, hee well deserueth to be burned aliue.

It is true Magdalene, hee first seduced thee to renounce thy God, thy Baptisme, and thy part in Paradise. Thou hast chosen Hell for thy Mansion place, yet shalt thou not goe thither, because God will assist thee.

It is true Magdalene, the Magician hath those schedules: trouble not thy selfe, he shall be forced to restore them.

It is true Magdalene, the All night long two Priests of the Doctrine, and two Matrones did watch with Magdalene and found that for the greater part of the night she could not stirre nor cry: the diuels holding her bound in all her body the better to tempt her, or cause her to despaire, if by relapse she did not fall backe vnto them. Priests haue watched with thee, and happie was it for thee that they did so: if they had not, the Diuels would haue carried thee away.

It is true Magdalene, thou art a Witch, and hast performed whatsoeuer belongeth thereunto in great solemnitie: Thou hast renounced God at three seuerall Masses, one at mid-night, another at the dawning of the day, and the third was at high Masse.

It is true Magdalene, God hath pardoned thee: resist cursed Belzebub: the Diuels haue no more force then is allotted vnto them.

It is true Magdalene, thou hast alwaies withstoode thy God, his inspirations, and all other admonitions as well of the Angels of heauen, as of the men of this world, so that they could preuaile nothing in thy behalfe: yet is thy God so gracious Magdalene, that hee hath harkened vnto many soules that haue beene acceptable vnto him, when they made intercession for thee.

It is true Magdalene, many haue said Masses: many haue done pennance, and giuen almes: many haue wrought good workes for thy sake, and all this hath beene done by thy Fathers and Mothers as well corporall as spirituall.

The goodnes of God towards Magdalene. Magdalene, if the Starres of heauen were capable to thanke God for thee, or the leaues of trees, or the very stones of this Baume, they would willingly do it: for thy sinnes in number doe surmount the sand of the Sea.

O Magdalene, the goodnesse of God doth not shine so bright in Peter, Paul, Dauid, William the hermite, in Theophilus, or in Cyprianus as it shineth in thee. It appeareth not so bright in Magdalene the sister of Martha, nor in Pelagia, nor in Thais, nor in Marie of Aegypt, nor in the woman of Samaria as it shineth in thee. Yet Magdalene art thou a greater sinner then they, Then Verrine cried to all the Assembly, that they should haue compassion of her soule, and that if God did not protect them with his grace, they would bee farre worse then she.

Then he said, humble thy selfe Magdalene, and acknowledge that thou art lesse then nothing. It were no wonder to see a little Innocent goe to heauen, but (O great wonder) to see a soule that hath renounced her Maker, Baptisme, and Heauen, to returne to God, Hell it selfe is confounded thereat. Lucifer, now doe all thou canst, call together all the Princes which are in the body of Magdalene: for this is done against thee. Then he began to talke in this manner. What An exclamation of Verrine against the honour that God gaue to Louyse. a wonder would it be to see a King take a Pismire, and exalt it vnto honour. Men would be amazed to see him thus honour a Pismire; and this amazement would be encreased if he should take it, and set it in his Chamber to honour it the more. His Princes would mocke at him, and say, there were Ladies enough for him to honour without exalting a Pismire: or if hee should take a Country wench to wife, they will say that Kings ought The diuell is proud, and is vexed, that God should cull forth a simple woman to bee the instrument of such an important action; & disdaining her, was desirous it might haue bin some Queene or Princesse, by which more admiration & honour might be gotten. to wed with equals, and those of their owne ranke.

Yet for all this the Pismire should not haue eares to vnderstand when it was honoured, nor words to vaunt and boast it selfe, nor a proud body to swell at it: and continuing still a Pismire, it would neuer come to be a Lyon, a Leopard, or an Horse, but would alwaies remaine a Pismire. So Louyse because thou art a Pismire, thou shouldest the more admire the puissance, wisedome, bounty, and humilitie of thy King that hath made election of thee; and would haue thee to be prouident as is the Pismire, fore-casting in the Summer how to liue in Winter. So must thou (Pismire) doe; thou must amasse and treasure vp much good workes in the Summer of this world against the Winter, which is the houre of thy death.

From this Pismire will God glorifie himselfe, and make vse of her, although she be but a Pismire; for hee is able to make a Pismire speake, if he please. This will he doe, to gaine soules vnto himselfe; and she shall doe well to conceiue that all proceedeth from God, and that she her selfe is but as a leafe of a tree, nay lesse, nay that she is nothing thereby, to declare that all this commeth from God.

Then turning againe to Magdalene, he said: Magdalene thy soule is like a common-wealth; thou must put to death the The Princes, that is to say, the vices and sinnes that doe raigne & beare sway: according to that of Saint Paul. Let not sin raigne in you. Rom. 6. Princes that are within, that a peace may bee there established. It is true Magdalene, disarme them all, their weapons are thy consents; cut off their heads, and thy common-wealth will be free from danger. Doest thou not know, that God doth alwaies worke order out of disorder?

Courage Magdalene, humble thy selfe, and subiect thy selfe vnder the feete of euery one.

Then speaking to Belzebub, Verrine said, humble thy selfe cursed Belzebub; and Verrine was the first that made him to humble himselfe; who setting his foot vpon his head, said, Accursed, miserable, and proud Spirit, Thou wouldest on Sunday last haue plucked God from his Throne if thou haddest been able, and wouldest not worship him, yet now thou art debased vnder my feete. Then he cried to the Assembly, Come heere, and helpe to humble this cursed Belzebub; let euery one of you set his foote on his head, and in contempt of him say three times, Ite maledicti in ignem aeternum. Then he commanded on Gods behalfe, that euery one should deiect Magdalene, and humble her, by putting their feete on her head; and said, Take courage vnto thee Magdalene, this i • behoofefull for thee, for the remission of thy sins, and the confusion of Lucifer, Belzebub, and all hell. O great confusion! that the Diuels should be at ods, and combat against diuels, and take part with God; it was neuer before heard of. Hold thy selfe Magdalene to bee the most vile and detested creature that is vpon the earth, and thou shalt proue another Magdalene, and shalt die a penitent. O Magdalene, thou shalt be a A Helper, that is, an assistant and seruant to the religious women of S. Vrsula. helper vnto S. Vrsula, and shalt be much honoured. A great sinner shall find great mercy, witnesse the Prophet Dauid, and a lesse sinner • esse mercy. O great, great, great mercy! let euery one pray for it.

Then the Priest tooke the blessed Sacrament at Verrines owne instance, to make him sweare, who said, Magdalene, I say this in thy behalfe, Adoramus te Christum, & miserere ei, miserere ei. And as those that were there presēt were saying miserere mei Deus, vpō a suddē he began to howle and cry like a galli-slaue, and as if he were framed out of rage and despaire, saying, Miserere tui, 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 neuer did. miserere tui, miserere tui, Magdalene; to shew how God doth reioyce at the conuersion of this soule. O Magdalene, the Angels of heauen would triumph at it, and Lucifer with the whole kingdome of hell would grow sad and dumpish vpon the same. It is true Magdalene, thou art in a desert very happie for thee. Cursed be S. Baume, O how fortunate is it vnto thee, O how disasterous vnto hell. This is the sheepe, which the Prophet saw deuoured by the wolfe, whereof nothing but the peeces of the eares was remnant; which signifieth the soule of an obstinate sinner; for men in an agonie lose their hearing last. That you may therefore be conuerted, you must haue the eares of your hearts open, thereby to receiue in the inspirations of God.

O Magdalene! worship the right hand of thy God, worship also his left hand; worship his side Magdalen, where all thy sins lie buried; worship his head that was couered with thornes for thy sake, Magdalene; and beg from him one thorne of true compunction. It is true Magdalene, thou hast offended him in thy fiue senses, and Magdalene, his fiue wounds haue made reparation of the same. A braue miracle Magdalene, that the diuels should say, Miserere tui and should beg mercy for thee.

Verrine his oth. And then Verrine sware, according to the meaning of God and his Church, vpon the blessed sacrament (confessing in the said sacrament the reall presence with his humanitie, diuinity and all his glory) that Louyse knew nothing of this, neither vnderstood shee that Magdalene was a witch, or of the schedule: All which (said he) is true, and hee that would denie this, must denie the power of God, the authoritie of his Church, and the vertue and efficacy of Exorcismes: God hauing told Peter, that the gates of hell should not preuaile against his Church. Tu es Petrus & super hanc Petram. They should further denie all bookes of Exorcismes, if they denie that the diuell cannot speake truth, when God forceth him thereunto.

And turning againe vnto Magdalene hee said vnto her: Thy Magdalene had said that her father gaue her vnto the Diuell, and that in the power therof she was possessed, but being conuerted, she declared that Belzebub did cause her to equiuocate meaning within her selfe her spirituall father. Which declaration did much comfort her father, who was very sory if it should so fall out, that through his fault she should be possessed. father gaue thee not vnto the diuell Magdalene. It is true Magdalene, thou diddest indeed abide in thy fathers house at that time, Magdalene, and yet tookest not thy bane with S. Vrsula.

It is no wonder that a yong girle should bee led astray as a sheep when her shepheard is the meanes hereof: but this was no shepheard of the Gospell, but of the number of those that fly away when they see the wolfe; nay worse, he is the wolfe himselfe, and hell is well stuffed with such as hee. It is true Magdalene thou wert and art possessed, and it was expedient that the Priests should watch with thee; for otherwise the diuels had carried thee away, such power had they ouer thee both here and abroad, and wheresoeuer thou wentest. Then he discoursed of Lewes, and said: O An exclamation against Lewes, and that he should be burnt. Lewes, if thou be not conuerted thou shalt bee burned aliue: but if thou be, then shalt thou proue a Theophilus, and a Cyprian. Mary will endeauour to conuert thee; therefore beware Lewes how thou resist her. I am the executioner of that high iustice, and am constrained by force vnto obedience. The assembly was much agrieued that Verrine was damned, considering the excellent remonstrances which he made. If I were capable of heauen you would peraduenture pray vnto God for me, but your prayers will not be auaileable vnto me; I am deba • 'd from Paradice, the sentence is gone forth against me. The sentence of the highest is not as an earthly sentēce, obnoxious vnto change, and repealeable for money. Ite maledicti, venite benedicti, shall stand for euermore. Iurauit dominus & non poenitebit, he shall neuer repent himselfe thereof. If the Kings of the earth make good the performance of what they haue promised, who are in comparison but as gnats; much more will the King of glory, and God of Israel auow his denuntiations.

Then hee said, O great miracle, full of rarenesse and nouelty destinated to Gods glory, and to the conuersion of sinners; there is nothing in it preiudiciall to God or his Church: it is for the reputation and honour of the fathers of your doctrine, the Diuels hauing conspired to root them and the companie of S. Vrsula out of the Church; but it is a greater wonder that a diuell should adore God and should confesse and say vnto the blessed sacrament, behold my God and my Iudge, then if all the Christians in the world should without intermission call vpon all the names of God, and should returne backe to goe them ouer againe till the day of iudgement.

It is no wonder if those doe well that haue a power thereunto, that is, if they doe often call vpon and worship their God: but this is an exceeding great wonder that those He meaneth this of themselues, hauing reference vnto the constraint whereby God enforceth them to say or doe somthing for the good and saluation of reasonable soules. who of themselues haue no capacity vnto goodnesse, should yet doe the thing that is good, when it is commanded them from God. This the Diuels doe without any expectance or hope of compensation.

And whiles that Pange lingua was said, to the honour of the blessed Sacrament, which the Priest held, vpon the rehearsall of this verse, Sola fides sufficit, Verrine cryed, O this is most true, sola fides sufficit, faith aalone is sufficient. How can it bee that so Damnable curiosity touching the blessed Sacrament. great a God should be contained in such a little Host? and he cryed out, saying; yet is it true, hee is present here; worship you him, for hee is here really and truly; cursed bee the curious. Curiositie will let them drop into a pit, from whence they shall not bee able to issue forth at their pleasure. We our selues are constrained to worship him and to beleeue his presence there: we suggest many forgeries and falshoods vnto the curious, so that they are more pregnant to beleeue vs, then to listen vnto God.

Diuels are theeues. After all this he said, that the Diuels were theeues; and added: Wee vse to enter in at the gate that is, the will, but when that gate is shut, we enter in at the windowes, (as we practise in the houses of Magitians and Witches where wee come in at the windowes, that is, the fiue senses. For our manner is to make our approches and assaults on that side, where we finde them most vnable for resistance. This might suffice to conuert many soules, yea euen the Diuels themsel • es if they had a possibility to be conuerted. S. Iohn saith, Possumus bibere, we cannot say this, we cannot be reclaimed: For, In inferno nulla est redemptio.

The Acts of the 16. of December. 1610.

ON this day in the morning, there chanced to arriue thither a religious person of the order of S. Francis de Paul, a minime Fryer; who kneeling on his knees neere the steps, by which you goe to the holy Penitence, there befell this dispute that followeth. When Belzebub began to cruciate and shake the bodie of Magdalene, Verrine, one of the Diuels that was in the body of Lonyse de Capeau, began to say: Feare not Magdalene, thou art very happy to be thus tortured in this world, for they shall not haue power vpon thee in the world to come: So it is Magdalene, that God desireth to make triall in this world of those whom he loueth. Beleeue Magdalene, this is a certaine truth, and I am constrained to vtter the same, although my desire was to palliate and keepe it close. I know not what to doe, I am not able to withstand it. Then The disputation betweene Verrine and a Frier. the said religious person said vnto Verrine: Peace thou accursed spirit, thou art the father of lies and falshood. To which Verrine replyed: It is true, I am the father of lies, but being compelled therunto by the vnresistable working of the Almighty, I must of necessity deliuer the truth. The Frier answered: Pease thou damned spirit, thou canst not speake a truth, thou art the father of lies, and therefore art not capable to speake any thing truely. S. Thomas saith, that truth is no vertue in him that onely speaketh it, but when the person that vttereth the same, is thereby made vpright and sincere, then, and not before it is a vertue. 2ae. 2. qae. 109. art. 1. He further saith, that This is an annotation found there in the margent. this vertue is no theologicall or intellectuall vertue, but a morall; and therefore may be pronounced either by one that speaketh truth, or by a lyar. Doctor Maldonat vpon the That the Diuell may speake truth. 8. Chapter of S. Iohn doth with great subtility obserue, that the diuell may speake a truth, For he spake the truth in confessing Christ Iesus to be the Sonne of God: and albeit it may be obiected that he doth this to an euill purpose, yet was it not so in this particular: for although it is to be coniectured that he spake by constranit, yet doth not this hinder but that he might speake the truth. Hee spake the truth in the third of Kings, 22. Chapter, when he said that hee would be a lying Spirit: as also when he alleaged Scripture to Iesus in the desert, although it was leuelled to a wicked purpose. Notwithstanding wee ought to beware how we beleeue what hee saith, if it be not cleere, that it is by coaction and in the vertue of the name of God by Exorcismes, and that he speaketh conformable vnto the Scriptures and the doctrine of the Church; and in this case wee are not to beleeue him, but the Scripture. Then said Verrine, I will proue vnto thee that what I haue spoken is true, & that the Diuell is able to speake truth. He replyed thou canst not, for thou hast no ability to doe good, thou art an accursed and wicked Spirit. Verrine answered: It is true, I am an accursed, wicked, and damned spirit, and am not able of my selfe to speake any thing but falshood, and to act nothing but mischiefe. It is true, that of mine owne free will I cannot doe the thing that is good, but when I am constrained by Almighty God, there is a necessity laid vpon me to deliuer the truth. Then the Frier hearing that Masse was begun, held his peace. And Verrine said, I will take Gods part, and since I am forced vnto obedience, I will serue him with more obedience then you. Then he cried out as loud as he could:It is to be vnderstood, if God were not able to constraine and put his • urbs vpon Diuels. See the aduertisement to the Reader, in the last leafe. who dares deny that Diuels may speake truth? I say they may as wel denie that God is omnipotent, and that there is no authority in the Church, and that all the bookes of Exorcismes are idle and of none effect. They must also denie and disapproue of all the oathes which Exorcists do • cause the Diuels to take: for why do they demand it of them, and make them sweare to deliuer the truth, if they are disabled to speak the truth? Or why do they lose so much time which they employ about those yt are possessed, if they can draw nothing but falshood from them.

True it is (said Verrine) when the Exorcists are not circumspect and well aduised, it is likely the Diuels make their aduantages thereof, and so somtimes sweare falsly against God and his Church: but this is no fault of ours, it is the Exorcists fault, because they haue not had that circumspection as to cause them to sweare, as I haue done, according to the intention of God and his Church, and also according to the meaning of the Exorcist: in which case wee cannot lye, but are constrained to speake the truth.

If this were not so, I should then say that the Diuell had more power then God. But it is cleere, the Diuell must acknowledge a subordination vnto God, not out of loue, but by compulsion, by which they are tied vnto obedience.

Then the Frier said vnto the Priests and other religious persons that were there: make this Diuell hold his peace, and himselfe said, peace thou cursed spirit, peace.

But the Diuell euer shewed himselfe more and more couragious to speake on Gods behalfe, and said resolutly, that he would not obey him, for he had a Superior mightier thē he (meaning the Frier) yea more powerfull then the Exorcist that did command him. At this the Frier grew angry and said: peace thou wicked spirit, peace: get thee into Hell thou damned fiend; and spake to the assemblie: My Masters, you should make him hold his peace: this is a cursed spirit, and speakes nothing but lyes, and saith that God is his Redeemer.

To this Verrine answered, that hee lyed: for hee had said that God was his Creator and Iudge, but not his Redeemer. To which the Frier answered, that hee vnderstood him so.

Then Verrine told him, that hee had no good eares, and vnderstood him amisse. Hereupon the Frier said: I do assure you, you ought to make him hold his peace: & he himselfe began to threaten him saying: peace thou blasphemous beast, peace: cōmest thou here to preach lies? Thou saiest that thou art sent from God to preach the Gospell: wee haue Preachers enow without thee. To this Verrine replied, thou lyest, and doest misvnderstand me, I said not so: thou knowest not the bottome of this businesse,The Hierarchicall order of the Church doth not appertaine or agree, no not to good Angels. and that maketh thee to speake so foolishly as thou doest. It is most true, I neuer so much as said that I was sent from God to preach the Gospell: I should lye to say it. I said that I was here in the bodie of this vnhappie woman, who hath begged from God that shee might bee humbled euen to the paines of Hell, for the saluation of her neighbours. I said, that God had permitted me to enter into this body for his glorie, and the conuersion of many soules, and in particular of these two, which thou curious fellow knowest not.

Thou art a proud arrogant fellow, and worse then a Diuell, except thou humble thy selfe, and I will proue it vnto thee that thou beleeuest not thy God to be omnipotent. Thou art worse then an Hereticke, except thou repent and beleeue what I haue spoken.

Get thee gon, get thee gon accursed spirit (said the Frier) I will not beleeue the Diuell. Then said Verrine, I doe adiure thee by the liuing God to come with me and sweare that all which I haue said is true. For thou deseruest to bee burnt aliue, if thou doest not beleeue thy God to be omnipotent. Why saiest thou thy Credo, if thou beleeuest not what I haue spoken? It is not to bee auoided: thou must either denie the puissance of God, or confesse that this is true. To this the Frier replied, that there was a There are many women possessed in Paris. woman in Paris much resembling the condition of this woman, in whom was discouered a great deale of knauerie and iugling, and that she did deceiue much people. Verrine told him that it was true: shee did indeede cousen many: but Louyse was trulie possessed. Let her life belooked into, and let her be turned ouer to the Examinations of the sharpest vnderstandings. Shee would bee readie euen to suffer Martyrdome to maintaine this auerment, if need did so require, because it would redowne vnto the glorie of her God. Then Verrine ingeminated that speech to go • and sweare with him, and that Louyse could not communicate till they were both sworne.

The Frier made great resistance hereunto, and would by no meanes obey it, saying, that hee would not bee commanded by a Diuell.

Hereunto Verrine answered: it We are not to obey Diuels. standeth not with reason to obey the Diuell: I command thee not from my selfe, but say vnto thee on Gods behalfe, that thou • ome along and sweare with mee: it waxeth late, and Louyse is to communicate. Then the Frier said vnto the Priest which held the blessed Sacrament: Father, doe • ou commaund me, for I will not obey the Diuell. Whereupon the Priest commanding him, he came and wore vpon the Te igitur, and then vpon the blessed • acrament. Verrine also taking such an oath, the like whereof hee had neuer taken before, said thus: I doe weare by the liuing God, that whatsoeuer I haue said, I • aue been constrained to vtter the same vnto you. It is • rue, O God, who art here really and truly with thy bo • ie and blood, with thy diuinitie, power, wisdome, and • ountie. The said Frier was present, when hee swore • hus, to whom he said: I doe sweare by the God of Is • ael, and by the God of the Christians, that all which I • aue spoken is true. I sweare vnto thee according to • he meaning of God and his Church, and according to • he Exorcists intention also, that when wee are infor • ed thereunto by God, we must put his good pleasure 〈◊〉 execution, keeping all the solemnities that are requi • te in taking a true and perfect oath.

Then the Frier submitted himselfe, and said that hee • ad spoken nothing against God or his Church, and be • eeued that God was Omnipotent, and was able to • orce the Deuill to deliuer a truth when it pleased him. • nd so. submitting himselfe, he rested satisfied.

The Deuill thereupon told him, Thou art exceeding • roud, learne to humble thy selfe, and bee not so ouer- • urious: for the curious fall into a pit, from whence • hey cannot free themselues when they will: alleaging Caluin, Beza, Luther, Iulian the Apostata, Simon Ma • us; and saying, doe not thou boast thy strength aboue heirs, for there haue been Priests and religious per • ons that afterwards became heretikes, as Caluin, Beza, Luther.

Verrine further said vnto him: And of what religion art thou? Doth thy Order command thee to bee proud? I will proue vnto thee, that thou art arrogant and selfe-opinioned, and wouldest circle in the omnipotencie of God within thy narrow vnderstanding. Humble thy selfe, for it ill beseemeth one of thy coate to bee thus drenched in curiositie. The All Angels haue their essentiall beatitude, which neuer augmēteth: yet their accidentall blisse doth somtimes increase; as when God reuealeth somewhat of his blessed pleasures vnto thē: by which they doe in a larger measure know the bountie, sapience, or omnipotencie of God, and doe admire ye same, and doe worship him anew, and are desirous to receiue from him fresh reuelations, Non in verbo, (as Diuines say) sed in proprio genere. And in this sense doth S. Denis say. That Angels propose demaunds and questions to Christ Iesus himselfe, Ipsi Iesu quaestiones faciunt. supremest Seraphins doe euery day make new discoueries of great perfections in God, the same doth his Mother, and all the Angels. Salomon, when hee dedicated his Temple, said, Hee that created heauen and earth, whom the heauen of heauens cannot containe: and wilt not thou that art but a worme which crauleth on the earth, submit thy selfe but wouldest hoope in the omnipotencie, bountie, and wisedome of thy God within the cancels of thine owne memorie and braine. Vpon this the Frier rested satisfied, and submitted himselfe with many words of humiliation.

Verrine also discoursed touching the reason of these present writings, in forme of a letter missiue: the tenour whereof here ensueth.

The men of these times are so curious, that God must bee as a Gardener vnto them, (witnesse Magdalen, to whom he appeared in the semblance of a Gardener) and fit diuers sorts of sallets vnto their palats, lest they should be disrelished; wherein he resembleth a good father, who doth so affectionately loue his child, that he is euer asking him, What wilt thou eate childe? And if the childe chance to say, I haue no appetite, I see nothing I can eate, the father will cause daintie and exquisite meate to bee set before him, the best that may bee gotten: If then the childe should say; nothing heere pleaseth me; the fault is not in the victuals, but in him that is sicke, 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 noueltie, as being such which hee had neuer seene, tasted, or heard talke of. Euen so doth your God by you, for he is an hundred times more carefull then all the naturall fathers that are. This father both of your soules and bodies, when he obserueth that the soule hath no appetite vnto such varietie of good meates, which as a father hee hath solicitously prouided; such as is the holy Scripture (it is true, euery one doth not vnderstand this) which is a meat too lushious, too delicious, too precious; and all cannot rellish and like the same, especially women and fooles; it is too hot for them, and there are hundreds that burne their The Diuell here speaketh after his manner, for when the blessed Sacrament was to be giuen to the two that were possessed, he resisted a long time, saying it was too hot, because the presence of Christ Iesus, and the new grace which they receiued in the vertue of the same, did augment the paine of the wicked spirit, which is by fire. (as S.Peter saith) The diuels are chained vp in eternall fire. fingers, for being too nimble and presumptuous, and because they would make their priuate interpretations vpon the same, which they vse to square by their owne iudgements: and further, hee prouideth for them other good wholesome foode, to wit, the liues of Saints, and many miracles; yet for all this they are euer squemish, and cannot downe with these course cates. Where lieth the fault? it is because their palate is by some infirmitie and indisposition disseasoned, for the meate remaineth good, though the taste bee naughtely affected. What doth this father then? he doth loue his children so tenderly, that hee enquireth after fresh and vnaccustomed delicacies by new and vnusuall miracles.

Like vnto the Spouse who loueth his wife so dearely, that he is euer presenting her with some new token of his affection.

O Church reioyce now at thy husband; Thou art that chast wife, whom if any will follow, hee must not walke in darknesse, for the holie Ghost doth guide thee by his light and illumination. I am not a whit abashed, that the Caluinists make refusall of thee, for they are exiled from the bosome of the Church, and haue no light to vnderstand the truth: but I wonder most, that the children of this Church doe not make vse of the light of the Gospell. Here now is nothing spoken either against God or his Church.

The same day in the euening the sister Louyse and the sister Magdalene were exorcised by Father Francis Billet. Then Verrine turning himselfe toward Magdalene, said: Beware Magdalene, Belzebub would cast thee downe headlong into despaire: It is a good signe, Magdalene. He saith that thou shalt not be able to resist him; but Magdalene hee lieth in saying so, for thou hast more brothers in heauen, then thou hast aduersaries in hell. Take courage Magdalene, one of thy brothers is able to doe more, then all hell set together.

And speaking to Belzebub, he said: Ha wretched fiend, thou doest tempt Magdalene, and tell her that she shall be damned: I say no, Magdalene, thou shalt be saued: and I tell thee againe from the liuing God, Magdalene thou shalt be saued.

He said againe to Lucifer; In Hell I acknowledge thee for my superiour, but in this body God hath made me thy Master.

It is not to bee wondred at, if many men shall with difficultie bee induced to beleeue a matter altogether vnusuall.

A great sinner ought to vse great repentance: thou shalt repent Magdalene, and God shall giue thee life: put thy confidence in him, for he shall more helpe thee, then all Hell can hurt thee. God hath promised to heare the prayers of the iust: a thousand (Magdalene) haue begged for thee mercie and grace, and at the last haue found it: for thee Magdalene haue they knocked at the doore of mercie, and at length it hath been opened vnto them.

Thy good workes (Magdalene) shall not be able to saue thee, but the blood of thy Redeemer. It will bee The truth is, that many Priests and religious persons did euery day say Masse for her conuersiō, as the Angels themselues in cessabili voce proclamant, and the other saints neuer cease, Reuel. 4. Non habent requiem nocte ac die. proued that there haue been more then a thousand Masses said for thee; and doest thou think that so many sacrifices haue been all barren and vneffectuall? shall not the eternall Father haue regard vnto his Son, equall vnto him in power, wisedome, and bountie? Take a good courage Magdalene, I doe assure thee that hee is Omnipotent and euer-bounteous: that he hath pardoned thy offences, and being that all-knowing vnderstanding, he hath taken notice of thy miseries: for in the glasse of his owne essence he seeth all things, and there is a perfect representation in him of all euents whatsoeuer, as if they were now present. It is true,The wicked Spirits might haue knowledge hereof by reuelation. thou blessed Mother of God, thou hast presented thy breasts for her, more then ten thousand times. And thou Magdalene hast made tender of thy repentance; and thou Peter prince of Apostles, hast shed many teares for the conuersion of this Magdalene. Ioannes Baptista hath also interceded for thee, and did present his innocencie in thy behalfe. And thou Dominicke hast been very fauou • able vnto her: and thou Bernardus and Antonius haue prayed for her.

Take a good heart Magdalene, keep thy owne Magdalene, and thou shalt become another Magdalene, or another Thais. God is wearied in expectation of thee: giue him to drinke Magdalene: but O Lord how canst thou bee thirstie, since thou hast no neede of thy creatures? But as Christ demanded drinke of the Samaritane woman, and then also when hee was nailed to the Crosse: so Magdalene, thou shalt doe well to let him drinke of thy teares, and for a little of this liquour hee shall bestow vpon thee the wine of his loue, and shall take from thee all thirstinesse and alteration whatsoeuer.Obserue well how God honoureth priesthood in this world, when he vseth such extraordinarie and vnheard of remedies for the conuersion of a Priest that wandred out of his way. Who will beleeue that the Diuell should thus endeuour to conuert Magdalene and the Magician?

Magdalene, I doe assure thee from God, that he who hath deliuered the children of Israel from the red Sea, will, if thou humble thy selfe, euen to the pit of hell, although thou haddest committed an hundred million of sins more then thou hast done, receiue thee into grace, saying: In quacun que hora. For Magdalene, hee cannot be lesse then his word. This and many other discourses of a semblable nature did hee confirme and strengthen with his accustomed oath.

Quod licet dicere, licet scribere: Whatsoeuer is lawfull to be said, is lawfull to be written. But as the wicked Spirits doe not speake vnto men but by the tongues of men, so neither can they write to men, but by the ministerie and seruice of men: God not permitting vnto them a free vse either of the one or the other. Vpon the same day did Verrine dictate many letters, saying to Father Francis Billet, Write me certaine letters after this tenure, and first of all one to the Priest Here he beginneth to perswade and labour particularly the cō uersion of the Magician, hauing called him publikely by his name and sur-name, in a full assemblie of people, after he had alreadie wonne home Magdalene. Lewis.

Lewis, for the saluation of thy soule, for the glorie of God, and edification of thy neighbour, come to S. Baume, and obey the Sonne of the Virgin that calleth thee vnto him, or doth otherwise threaten thee, that if thou doe not obey him for loue, thou shalt be enforced thereunto by iustice. Come if thou be wise, come if thou be wise, come if thou be wise, obey, obey, obey for the honour of the blessed Trinitie, come along with those that goe to seeke thee, who will accompanie thee, and will become pledges for thee. If thou be well aduised thou wilt come.

For there is a great processe betwixt the iustice and mercie of God, which are the two daughters of the eternall Father: obey Mercie the eldest daughter, for she is euer fauourable vnto sinners: The Virgin Mary is thy aduocate, and Theophilus prayeth for thee, and is one of thy solicitors: Cyprian is another, and was a Magician as thou art: Dauid is another: William the Hermite doth also pray for thee, and so doth Matthew the Publican.

Mary the sister of Martha is thy aduocate: Pelagia is another: Mary of Aegypt is another: Thais also is another, and the woman of Samaria is another: who doth inuite thee to come and slake thy thirst with that water which God gaue vnto her when he was so weary, as she also gaue him to drinke when she was conuerted. Our Lord was so exceedingly thirstie, that being fixed to the tree of the Crosse, he cried, I thirst, that is to say, after the saluation of soules, especially of obstinate soules, such as thine is: and God from all eternitie hath foreseene this miracle.

Be conuerted, be conuerted, be conuerted vnto me, saith Iesus Christ, to all trangressing and sin-burthened soules: for I desire not the death of a sinner, but that he should liue and bee conuerted, that God might take mercie vpon him. Take heede how thou check and giue impeachment to the words contained in this letter, and how thou doest slight and disesteemest the same.

Thinke thy selfe vnworthie, yea most vnworthie of that solicitude and care, which God of his great goodnesse hath of thy soule. Hee hath said it, that hee came not for the iust but for sinners: and by how much the greater their transgressions are, by so much the more will the glory The glory & magnificence of the mercy of God hath the greatest luster in sinners, as Magdalene and Paul, but the glory of his goodnesse snineth mo • e in the innocents of God bee magnified, and the greater will the compensation bee which they shall receiue at Gods hands, if there doe precede a great contrition that they haue offended him. Beware of the temptations and subtilties of Lucifer, Belzebub, Leuiathan, Balberith, Asmodee, and Asteroth, who doe slily drop their temptations into thee. But as thou diddest not feare to renounce thy God, thy Baptisme, and part in Paradise, so bee not thou affraid seriously to renounce Lucifer, and all the aboue named Princes, and that portion which is prepared for thee in the depth of the lowest Hell according to thy demerits.the Angels, the blessed Virgin and Saint Iohn Baptist. Doe not saile to come hither, for vpon thy comming all Hell will fall into despaire, and the Diuels will be put to their last shifts and subtilties. Behold the seales of those that haue seene this miracle, and haue beene present when Louyse Capeau was exorcised, and when one of the Diuels named Verrine began to cry as loud as hee could, that hee was constrained from the liuing God to say, that Lewes Gaufridy whose aboad is at Accoules neere the Palace, is a Magician: and hath said and sworne, that whatsoeuer he hath spoken is true, to the glory of God and saluation of soules. The oath was taken vpon the blessed Sacrament with great solemnitie, according to the meaning of God and his Church, and of the Priest that did exorcise him.

And also the vnder signed witnesses doe promise all in generall, that is the said Lewes be conuerted priuatly in S. Banme, they will silence his sinnes as if they were his Confessours.

Strangers that besides the Ordinary were witnesses to the discouerie of the Magician. It was signed after this manner. I Paschalis vnworthie Priest haue seene and vnderstood the oath that is within written, and am thereof an eye-witnesse. I Geraud vnworthy Priest, yea the most vnworthie of all haue seene and vnderstood the oath that is within written, and am thereof an eye-witnesse. I Peter Michaelis, vnworthy, haue seene and vnderstood the oath that is within written, and am thereof an eye-witnesse. I Denis Guillemini Prior of Romoules, most vnworthie, haue seene and vnderstood the oath that is within written, and am thereof an eye-witnesse. I Balthazar Charuaz haue seene and vnderstood the oath that is within written, and am thereof an eye-witnesse. Then did hee dictate the manner, how the said witnesses who did voluntarily tender themselues to carrie the saide letter, were to proceede in the execution of this Information in manner This processe is very conformable to the Gospell, and altogether opposite to the diuels manner of proceeding. as followeth. To remember that if they came late, they should goe to theHe was very familiarly acquainted with the Capuchin Fathers, the better to set a glosse and couering vpō his abomination. Capuchins, and should giue the letter to the Father Gouernour, together with the three that hee would chuse to conferre with Lewes: and they all should bee present at the reading of the letter, and should first heare Masse although it were before day, and should receiue the Communion to this purpose: and theThe religious of S. Dominicke and S. Francis haue a priuiledge to say Masse before day, when they shall conceiue it to be a matter expedient. Capuchins should make themselues ready to seeke him out as soone as it was day, and should cause a Masse to be said for a soule that had great neede thereof. And if they shall finde him well disposed to renounce Magicians with all due ceremonie and solemnitie as the Church hath commanded, and to returne to his God, the Capuchins are then to bring them to their Church, and to examine him, that all may bee by him performed, that is requisite to draw him from the hands of the Diuell, and to reseate him in the grace of his God. And in this case it shall not neede to bring him hither, vnlesse it be afterwards to giue thankes vnto God, to his and Mary Magdalenes glory, and to the further honour and reputation of Saint Baume. And if he be conuerted, then those that goe thither are to tarry there two or three dayes if there bee occasion for the same, and shall make knowne vnto him many particulars which they haue obserued from these Exorcismes: and shall speake of the ingratitude of obstinate soules vnto God, to their euerlasting perdition, and to the confusion of Diuels and all Hell. As also, how one of the seruants of Belzebub was forced to cry out: O the great mercy, O the great mercy, O the great mercy of God! men are vngratefull, and notwithstanding all their ingratitude and renunciation of God, he doth yet take them into fauour without any exprobration of their faults against them. Also, how the said seruant of Belzebub did out-braue Lucifer, and adiured Belzebub, treading him vnder his feete, and commanding the whole Assembly to set their feete vpon his head, and how he was contented to assubiect himselfe to whatsoeuer was commanded him by his owne slaue (meaning Verrine) and how that if Verrine had beene capable to be prayed for, they would haue made intercessions for him: But they being not to doe this for him, because his place was determinatly set downe to be in Hell, God commanded him to say vnto them, that they should rather haue compassion of this soule that had a capacitie to bee conuerted, and should pray to God for him. Among other Memorials touching Lewis the Priest, there was this ensuing aduertisement set downe. That they should chuse three of the most auncient, learned, and able Capuchins, that the Father the Gouernour could make election of, who were to goe to the house of MadameShe is a deuout and vertuous woman. Blanquart, and to cause Lewis to come along with him: and that those who were to goe to enquire after him, should disclose nothing to Madame Blanquart, The better to couer the businesse that was in question. but should onely say that they were come about an affaire of importance, and that she should rest satisfied with this generality. There were then fiue of them that were to goe from hence, who with the three Capuchins should make eight, and Lewis himselfe the ninth: and thereupon they should tell him that the nine quires of Angels would reioyce at his conuersion, and that he should turne home if he were wife, being now detected by the prouidence of God.

After this did he dictate another letter to the Superiour of the Capuchins, of the Couent at Marseille in the name of Father Francis Billet: the forme whereof here ensueth. My brothers, I beseech you for the honour of God forth-with to enquire after M. Iames This was a great friend & familiar of his. Priest of the Church of Accoules, that you together with him may finde out M. Lewis, whom you are not to leaue vntill you haue brought him into the house of Madame Blanquart; the Priest that shall be with him will be able to giue assistance vnto you. And if the said Lewis shall be any whit bettered by this present letter, the other is to be kept backe, and you are to shroud all these things in secrecie as if you had heard it in confession: thereby to shew, that this proceedeth from God and his Church,A charitable and Euangelicall manner of proceeding is no way compatible, or agreeable with the Diuell. who will not haue sinners to bee openly discouered, till they haue beene charitably admonished by their brethren, as Christ saith in his Gospell. And he himselfe saith, that if any one sinneth, admonish him priuatly between you and him. He hath had already one admonition from Francis Billet, Priest of the Doctrine, which hee hath vtterly reiected, and made no account thereof, and would not bee brought to confesse the truth. He is now vpon the second point, which is, when God commandeth to take men fit and proper to execute a worke of this nature. Wish him to beware that he make his vse of the third point: which is, that except hee be conuerted, God layeth his command vpon his Church, that is bound more then any wife of the world to obey her husband, with extremitie of rigour to punish all them that are not obseruant of his commandements and counsels. The superscription was. To my deerest brothers the Reuerend Father the Superiour, and Friars of the Couent of Marseille of the order of the Capuchins, at Marseille. Within the saide letter there was a scrowle containing this that followeth. Take heede of the third: Cursed bee the Priest whose conuersation suteth not with the wayes of God, and who hath promised his Church, when hisThe punishment & transgression of the Commandements is generally addressed vnto all; but that of Counsels vnto those only that haue made vowes. Orders were giuen vnto him to serue, loue, and feare God, reiecting the loue of all creatures for the loue of him. And seeing the Diuell is more powerfull ouer the soule then God, and since thou doest acknowledge, obey, and harken more vnto Lucifer, Belzebub, or whatsoeuer else is hellish, then to thy God, and doest entombe the glory of God, the saluation of thy soule, thy part in Paradise, and the edification of thy neighbours in neglect and vtter obliuion: as also, because thou giuest occasion of scandall, if thou bee not wise to follow first the Counsel of God, and then the aduise of thy best friends: hence it is that the Diuell doth seriously imploy himselfe, and labour the conuersion of thy soule, although he be forced thereunto: all vengeance and malediction light vpon thee. O rare and euer to be admired wonder: God himselfe who is Almightie, was not able to plucke thee back from thy perdition and sinfull estate, neither could his Mother, nor the Angels, nor Saints, nor any terrestrial creatures whatsoeuer worke any good vpon thee: yet did hee make reseruation of the most vnmatchable wonder that euer was brought forth to act, that the Diuell called Verrine should be the instrument of thy conuersion, not from his proper and franke will, but constrainedly and by enforcement, worse then any gally-slaue or captiue that euer was exposed to command: being, terribly threatned thereunto, and hauing a desire to giue stoppage and hindrance to these proceedings, obiecting if a man did well, hee had a ground whereon to frame vnto himselfe some hope of recompence, but that this man was in expectation of nothing but of his eternall damnation: For so will it happen vnto thee if thou resist the Almighty. Make vse 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 doe. The Pharisie boasted of his good workes, 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 vp his eyes to heauen, and returned to his house iustified: the other was confident of his works, and hypocriticall countenance, and returned home like vnto the (Iewes) full of sinnes: but God wil receiue thee into grace, as he did Theophilus, and Cyprian who was a Magician as thou art. Hee that is more desirous of your welfare then you your selfe are, sendeth this letter vnto you. Beware that hell open not her iawes to deuour thee, if thou neglect these letters, which are directed vnto thee by the appointment of God, and pronounced by a Diuell named Verrine, that now remaineth in the body of Louyse Capeau, as thou well knowest; Neither gauest thou him vnto her by thy charmes, with this intendment or purpose to conuert thee, although if thou bee not too wilfull in thy vnbeleefe, it will so fall out vnto thee.

Then didAnother maner of proceeding in case he doe not repent vpon the sight of the letter. he dictate another aduertisement to the Capuchin Fathers, as here In the name of father Francis Billet, as before. ensueth. My He presupposeth, that those who carried the letter, had made rehearsall of whatsoeuer was passed. dearest fathers, I beseech you for Gods cause to put a deed of charity in execution, to the glory of his sacred name, and saluation of soules. Come along with this Priest, and suffer him not to step a foot from you, but let your vigilancy haue an eye ouer him, as if he were a malefactor. For hee is in the Diuels clawes, you shall do well to binde him with a stole vnder the mould of the head, and bring along with you the booke of Exorcismes, and if you shall thinke it necessarie, you may doe well to exorcise him, forbidding Belzebub and all hell to hinder it. God grant you his grace to execute his will, and that you giue no stoppe vnto the same, that the said malefactor may be brought to S. Baume, where the miracle shall be wrought if he himselfe be no hinderance thereunto. the 16. of December. 1610.

Then hee dictated a letter for the father Gardian, as followeth. I entreat the father Gardian, that he would cause (if so hee please) three of his Friers, such as hee knoweth best able to walke, to goe vnto S. Baume, for a businesse purely aiming at the glory of God, and the saluation and conuersion of a soule, that is in great distresse.

After this was finished, he dictated another letter to Madame Blanguart, as here ensueth, in the name of father Romillon. My daughter, I pray you for the loue of God, to lend a chamber vnto these men, who are come to treate of a businesse of great waight and importance; neither is it fit to make you as yet acquainted therewithall, it being forbidden me by one that hath power and authority both ouer you and me. Curiosity is the mother of much mischiefe, and the daughter of Lucifer, where as opposite hereunto, humility, simplicity, and obedience are the sisters of Christ Iesus. In the meane time you may enjoy and gather the fruit of this obedience, which will be very aduantageous vnto you. And remember, that when God commanded Abraham to sacrifice his sonne, he asked not why or how: but humbled himselfe, and did adhere rather to him that commanded him then to himselfe. So should the true and perfect paragon of obedience demeane himselfe, if hee will do the will of God. I rest your spirituall father Iohn Baptista Romillon, superiour of the Christian doctrine in despite of Lucifer. From S. Baume this 16. of December. 1610. Superscribed, to Madame. Blanquart at Marseille.

Within the said letter was enclosed an aduertisement to sister Catherine of France, as followeth.She was the superiour of the sisters of the order of S. V • sula at Marseille, and was at that time vpon speciall occasions at Marseille. Catherine, of France, be you very circumspect how you out of curiosity doe reueale any thing to Madame Blanquart, of the Priest you wot of; and withall beware how you tattle of it vnto the sisters, but remit the manage of all this businesse vnto him, who is euer wakefull for his owne glory, and the saluation of those soules, whose ransome he hath paid at a dearer rate, then euer you are able to value. Further, you are to take heed vpon paine of disobedience vnto God himselfe, how you intermingle your opinion and iudgement in things that are impertinent for you to meddle withall. Be satisfied with this, that God is good and so vnsearchably wife, that hee hath no need of your aduice of the same. Verrine hath dictated this letter by Gods appointment, and I Francis Billet the vnworthie Priest of the Christian doctrine haue written it in the name of father Romillon, And at the foot of the letter, there was written: Louyse de Capelle humbly recommendeth her selfe to the praiers of Martha d' Aguisier, and of Catherine of France, and sendeth vnto them, to beseech them, that they would cause all the sisters at Marseille to pray for her, for shee standeth in great need of the same; but principally shee desireth the said Martha to pray to God for her, that he would enable her to endure whatsoeuer her redeemer shall bee pleased to lay vpon her, and that shee may suffer all things meerely for his sake.

In the name of Louyse. After this did he dictate another letter to the superiour of sister Louyse as here ensueth. Shee that is most vnworthie to call you her mother, doth pray you for Gods sake, and entreateth you from your superiour, to obeyThese sisters made dainty to send their gouernesse to S. Baume, although their superiour had sent for her. him in those things which hee shall now impose vpon your performance, without any replication, gainsaying, or contradiction whatsoeuer; and without disputing or saying, How shall wee bee able to vndertake such a businesse? wee could not come if wee were all at home, and how shall we now (when wee are but few) venture vpon that which many would not dare to vndergoe? It is the Diuels craft and wilinesse, euer to cauill and dispute against obedience, yea to cause grudgings and mutinies against superiours and gouernours; obiecting vnto you, that they doe many times impose vpon you such difficult and vneasie commands, that it is almost impossible to effect them. But remember that the most worthy mother of God is the gouernesse of this house; giue therefore the keyes vnto her, for the gouernment appertaineth to her, and she shall be more regardfull and studious of your good then your selues can possibly be; for she is not tied to those hinderances as you are, to your spirituall exercises, to your prayers, and to the holy Communion; neither is she filled with selfe-loue as you are. Vnder a shadow and pretence of good, many times religious persons doe withdraw themselues from the commands of their superiours, and commit many great and grosse incongruities, although not so much out of malice, as for the most part out of ignorance and selfe-loue, which at some times wee are content to acknowledge, but for the most part our depraued nature causeth vs to dissemble it, so that it lyeth hidden in the face of hypocrites. For (say they) how can the desire to receiue the sacrament often, to pray, and performe those exercises that conduce vnto repentance proceed from the Diuell? alleaging that God hath spoken by his Prophet: Repent, for if you doe 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, hee would haue a perfect Cassandra, a full humiliation, obedience, simplicity, and resignation of all things. Hee 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 councell which is very reasonable, and which at the time of her departure from you, you were pleased to lay close vnto her; which is, that she would endeauour to be obedient, and to put her selfe wholly in the hands of God. Which she taking in good worth, doth likewise desire you to share in this aduice, and to enioyne the same vnto your spirituall daughters: exhort Margaret Burle, and Martha d' Aiguisier to doe the same. It standeth with reason, that when the gouernesse is obedient, none of the rest should behaue themselues with any dislike or contumacie; 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 her selfe to obedience that shee is continually prest and actiue to doe the will of God her father. She will go with you to heauen, and will assist you to climbe that steep & wearisome mountaine: Expect when you are come hither, things so full of strangenesse and admiration, that you would not for all the gold in the world but see, vnderstand, and bee made familiar vnto them. But hee that will haue profit must take paines for the acquisition thereof. No paine, no gaine. The subscription was, Your most vnworthy slaue, full of great boldnesse and presumption, sendeth this vnto you; you know my insufficiencie and want of vnderstanding, perfectly well: so that you will apprehend with ease, that shee that sendeth this, had neuer that ability of iudgement to fashion such a letter, nor the boldnesse to speake vnto her gouernesse with so little respect and ceremony. But this proceedeth not from her selfe, God would haue it done, by a Diuell that did dictate al these sayings. Your slaue Louyse Capelle. Keep this letter safe, and bring it back with you, and reade the same aloud before all the sister Nuns and Assistants, except the little Pensioners: also reade it before Mistris de Saint Iaques, and pray for Louyse, who hath great need thereof.

The superscription was, To sister Catherine, gouernesse of the house of S. Vrsula at Aix. Then did hee dictate another letter to the fathers Andrew and Matthew Arnoult Priests of the Christian doctrine in manner as followeth. My dearest brethren, I send vnto you to request your speedy presence heere at S. Baume, that you may bee acquainted with some things of that rare and admirable quality, as the like hath not been seene from the beginning of the world.

And in regard that loue is the daughter of God, I • m commanded by myThe father Romillon as her superiour commandeth her. superiour and yours, to send you out of my loue this letter, which I could not but performe; for I should haue been shrewdly burthened, • f I had neglected the same. It is to tell you, that you • orthwith come hither without faile, and not aske wherefore, or how, or wee cannot come, because wee • aue a great charge, and are here but few in number, • hese excuses and tergiuersations doe all flow from the Diuell. Remember that true obedience doth neuer • nter into dispute, especially when the good pleasure of God is to bee executed in matters of such importance • s these are; humble your selues in imitation of Christ • esus, and doe not murmur and say, This crosse is hea • ier then I am able to beare. He would neuer vtter such • thing but like an innocent lambe, and as an oxe vnder • he yoke, he suffered himselfe to bee led away, and car • ied his crosse without disputing or reasoning the mat • er with the hangman. He said not, this mountaine is so • teepe that I cannot climbe vp vnto it, but submitted • elfe to the guidance and gouernment of his heauenly Father. It standeth with good reason that the seruant should be directed by his maister, since that the maister hath bene content to bee ledde by his slaues and cursed seruants, yea, by hell it selfe. These good Fathers would not heare talke of those things, and did, as it were, blush at thē. They were rather of opinion, that they were meer fancies, & had no communion or agreemēt with Father Romillon Therefore humble your selues and bee obedient, otherwise you shall incurre Gods heauy displeasure, vnlesse you doe that which I haue aduertised vnto you.

I deserue not to bee obeyed at your hands, Hee said hee was commanded & constrained by the appointment of God. but hee who caused this letter to be written, doth wel deserue it from you.

After all this, hee did dictate another letter, which beginneth, Andrew Chicolle, Louyse prayeth thee to cal • to remembrance the speech which thou diddest vse vnto her in the Chappell of S. Vrsula in Confession, when shee said, that shee had prayed vnto God to haue the grace to suffer for his sake. Then diddest thou say vnto her (obserue well my speech, looke you obserue it well, and call it to minde) Suffer thy selfe to bee guided and directed: which aduise shee afterward found to be of speciall vse vnto her, and being now acquainted with the truth thereof, shee is desirous to returne vnto you some fruite of your owne counsell, whereby you did the • particularly giue instance, in the obedience which we • did owe vnto our superiour, when hee sendeth for vs. Louyse being commāded by her Superiour to come from Aix, resisted & made scruple of the same; being tender of her reputation, and fearing the defamation of being possessed by the Deuill. You wel remember the resistance and denyalls which shee at that time made against God and her superiour, notwithstanding your counsel together with the aduise of Mathew Arnout, and of Peter Thion was treasured vp in her hart, and proued afterward very vsefull vnto her. And God is well pleased that acknowledgment of these thinges bee first made to him, and then vnto his creatures for the loue of him. Shee doth therefore exhort you thereunto, since for her owne part shee hath sped so well in obeying the pleasure of God and of her superiour: which shee hath no reason to conceiue but that you (if you be wise) will also be very ready to performe.

For vnhappy and miserable is that man, who giueth good counsell vnto others, and can practise or follow none himselfe.

Your most humble and vnworthy, the slaue of God, and for his loue the slaue also of his creatures, Louyse. Pray vnto God for her, and cause others to doe the like, for shee standeth in great need of the same.

The same day departed the said Paschalis Preist, Geraud Preist, Peter Michaelis, Denis Guillemini Priour of Ramoules, and Balthazar Charuas to goe to Marseille with the said letters; who promised to giue a good account of their proceedings.

The Acts of the 17. of December.

THis day, Verrine for an insallible marke to discerne whither this spirit came by Gods permission or no, did yeeld very readily his obedience: and in token that he was there on Gods behalfe, hee said hee would suffer Louyse to communicate without any resistance whatsoeuer, vpon the commandement of her superiour, father Romillon: which before this time hee neuer did; and did dictate very distinctly vnto vs the disputation of the 16. of this present moneth, by the vertue of the like commandement.

Also Louyse being twice or thrice as it were rauished in an extasy, shee recouered and came to her selfe, as soone as her superiours command was layd vpon her.

The same day Magdalen was shrewdly tempted by the Deuill, and was depressed with a great and extraordinary sadnesse. And whiles Masse was saying, the temptation ended; Magdalen performing all acts of humility, and weeping very bitterly in S. Baume, when shee called to minde what had happened vnto her. In the morning shee was exrocised by the Dominican father, and Verrine began to speake in this manner. Let the Luxurions liue, let those that beare false witnesse liue, let these and the like liue for hell: but let obedience, simplicity, a good intention, pure affection, vnspotted conscience, humility and resignation of the world liue for the liuing God; as doe all they that are belonging vnto the traine and company of the Lambe: I say, that immaculate Lambe. Hee that will conquer, must suffer. Petrus thou hast seene thy maister in the mountaine of glory, and hast indured martyrdome for his sake: and thou Iames hast drunke of his cup, which thy mother did so litle esteeme of.

Surrender your selues vp into the hands of God, hee knoweth what is good for you, and shall be a guide vnto you in all your waies.

Ioannes Euangelista thou diddest tell thy maister, Possumus; and diddest indeed afterward prooue a Martyr; but it was a martyrdome of passion and greese, when thou wert with thy maister at the Crosse. He that will goe to heauen must honour God, and loue his neighbour as himselfe: and be ready to depart with his goods for his neighbours body, and with his owne body for his soule: and if any shall remaine obstinate, they shall frye in those vnquenchable flames. It is true, many There were publick sacrifices for all sinners, especially for the most enormous: of which they haue of all other the most need: and this was done for sinspast, present and to come. Sacrifices haue beene offered vp vnto God in the behalfe of Magdalen and Lewis the Priest.

Thou Louyse diddest 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 vpon thee. And to show that this proceedeth from God he shall make thee obedient. Then Belzebub said, that Magdalen had giuen vp her keyes vnto him. Verrine answered, Thou lyest, God seeth more cleerly then thy selfe, thy aime is to ouerthrow her and make her perish, by impaciency and despaire. No, no, Belzebub, this soule belongeth vnto God: But put case she had made a bequeath of her soule vnto thee, I say that God may at any time take her home vnto himselfe; cannot a King enter into his owne Palace at any time that pleaseth him? Belzebub answered, That is true, but not against the will of the creature.

Then said Verrine vnto him, Hee will enter either by force or loue, and will haue her to himselfe, although she had committed all the sinnes of those that are damned in hell. If Iudas had been penitent, if Cain had craued pardon, if Adam Adam afterward did repent. Sap. 6. had not stood vpon his iustifications and excuses, God would haue forgiuen them: of such vnspeakable goodnesse is the God of the Christians, and so wel doth humility please & accord with him. The God of the Turks and the Gods of the Gentiles are all Deuils, there is but one God, one Church, one Baptisme. The God of the Christians is the true God, the Baptisme of the Christians is the true Baptisme the Church of the Christians is the true Church. That is to say, of their law. The Baptisme of Turks or Iews is of no auaile for the soule; The Christian shall say, In te Domine speraui, and shall neuer perish. It is true Magdalen, thy life shall be written and described from the first three yeeres of thy age; and Louyse shal endure much sorrow, and afterwards dye in paine; but the end crowneth the worke.

Thinke not Magdalen that thy God will come to thee and take thee by the hand: No, no, hee will not descend in his humanity for such a purpose. Where is thy Credo, Magdalen? thou must now beleeue Magdalen, dost thou looke for miracles, as many others doe?

To this Belzebub said, I haue nothing to doe with that Credo. Verrine replyed, Ha wicked spirit; it was not for thy sake I spake it. Magdalen shall be conuerted in despite of Lucifer and of all hell besides. 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 doe wel wil proue acceptable and pleasing; and thou saist this (accursed as thou art) to plunge her into dispaire. But the • ust shall say, In te Domine speraui, and shall finde the gates of Paradise opened vnto them: as witnesseth S. S. Augustine doth prettily discourse vpon the 30. Psal. in ye interpretation of these words speaking of the merits vvhich haue not pieceded, and the benefites of God which haue preuented the sinner. Hoc me eruit(saith he)quod me iustificat, quod ex impio, pium facit, quod ex iniquo iustum quod ex caeco videntē, ex cadente surgentem, quod ex flēte gaudētē. Augustine.

The Church shal examine this whole tract, wherein is nothing contained either against God or his Church. • hereshal many be illuminated, & he that shall diue into the botome of the sacke, shall easily approoue the same; the curious and proud shall haue their abode in the pit of hell, and shall not haue the power to beleeue. Then hee said, Carreau did tempt her to obstinacy. Magdalene was often persecuted and extremly tempted by ye deuils, so that shee did sometimes seem to wauer. Carreau cannot fill thy hart, Magdalen, thy part is set triangle-wise, and the blessed Trinity is to replenishe and comfort the same.

The same day Verrine told Magdalen roundly and rigourously of her faults being in her chamber, and spake vnto her in this sort. Magdalen, if thou resolue not vpon thy conuersion between this and Christmas, thou shalt bee euerlastingly damned, and burnt aliue, and shalt not for all this escape our hands: as none haue euer scaped vs these hundreth ninty nine yeeres, because wee made them all to dispaire. This indeed will bee the Magicians confusion, but shall leaue no touch or taint vpon the company of S. Vrsula, the company of the Christian doctrine, or vpon thy father, whom I haue pronounced innocent, though Belzebub Belzebub took this false oath, and did afterwards thus excuse and glosse the same, saying hee meant her spiritual father. tooke a false oath against him, saying that thy father had giuen thee vnto him, which was false, for thou of thy owne accord, and from a full and franke will diddest giue thy selfe to Lucifer, and to all his adherents, renouncing God, the blessed Trinity and Paradise: renouncing all the merits of the Passion of Christ Iesus; all the prayers of the sacred mother of God, and of all Angels and Saints: taking and chusing hell, accepting the same as thy last and euerlasting habitation: saying, that thou hadst rather liue in this world in all varieties of delights and villanies, then to serue God thy Creator,The blindnes and desperat madnes of Magicians. and thy Redeemer Iesus Christ: promising Belzebub to bee obedient vnto all his commands, and that thou diddest giue him with all thy heart, thy body and soule, with the powers thereof, reseruing nothing to thy selfe but hell, which those that are culpapable of the like abominations doe deserue, if they remaine and dye in their sinnes: making a schedule written in thy bloud by thine owne hand, and giuing it to Belzebub; which afterwards the Magicians got into their custody.

It is true, she did not enter into these infernall courses her self, but was induced and by allurements drawne vnto it, by the theeues of her soule. But Lodouicus seeing that dreadfull wolfe of hell to approch, left this sil • ie sheepe to be seazed by him, yea intised her into the clawes of rauenous wolues, which are the Diuels of hell.

Shee was young, which will bee a good plea for her; because God is accustomed to compassionate youth, witnesse the prodigall child, who left his fathers house, as Magdalene hath done, and fed with hogs, as she did.

Yet did he not die in his obstinacie, but acknowledged his fault, and prostrated himselfe at the feete of his father, in great humilitie. So if Magdalene shall cast her selfe at the feete of the mercie of her God, and shall knock at his gate, that father of pitie will commaund her to be let in, and will bid the fat calfe to be killed: he will also cause new garments to be fetched and cast vpon 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 giue to the words of her father, and how grateful she should be in her acknowledgements of his benefits: Then is shee to • o say, Father, father, I haue sinned against heauen, and against thee, and am no more worthie to be esteemed thine, intreate me as one of your hirelings, although most vnworthie of such a place as that. Thus should Magdalene humble her self, and should say, approaching to the seate of his mercie, Father, I haue sinned against heauen and against thee, against thy blessed Mother, against the whole Court of heauen, and against all thy creatures, I am therefore vnworthie to bee called your daughter, nay your slaue, nay I am not worthie to lift vp mine eyes to heauen; but take mee vnto your mercie, (if it stand with your good pleasure) who am the most wretched and disconsolate creature that liues vnder the heauen, or vpon the earth. Then he added further: Magdalene be conuerted, and abandon thy sinnes: thou hast been hitherto gently led on in calmenesse and in softnesse: thou hast been priuilie reproued by secret inspirations, by preaching, by reading of good bookes, by many spirituall instructions which haue from time to time been infused into thee, as well in the house of S. Vrsula, as by the fathers the Confessors, and other learned and illuminated personages, who haue giuen them vnto thee both for thy practise, and for a remedie against thy aduersaries. He further said, Magdalene being rebelliously bent against her God, and the admonitiōs of his Spouse the Church, and God seeing her perdition so neere, and her selfe so obstinate in her sinnes, and hauing by all the aboue-named remedies profited nothing, hath permitted that an vnworthie, yea thrice-vnworthie sister of the Companie of S. Vrsula, Louyse Capelle, who of her selfe is lesse powerfull then the leafe of a tree, a stone, or a pismire, yea who conceiueth her selfe to be vnworthie of the title or stile of one of Gods creatures, should pronounce these things by the appointment of God almightie, and a Diuell, named Verrine, should by her mouth dictate and deliuer all these writings.

Then hee made this remonstrance vnto Magdalene, saying vnto her in a great Magdalene suffered her selfe to be gained away at times. surie and chase, as if he had been mad, that God was infinitly angrie with her if she were not amended, or did remaine in a determinate kinde of obstinacie. And he for his part did speake with as great assurednesse from God, as euer the Prophet Ionas did speake to the people of Niniue, when he said vnto 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 tooke ashes and cast them vpon his head, to appease and slake the wrath of God against them.

He also said to He meaneth that Magdalene had not as then shewed so great signes of her repētance, as that the Diuels had left all hope to regaine her. Magdalene, Art not thou an accursed woman, that the Witches Sabbath is kept here? Blushest thou not, that these Sabbaths and abominable conuentions are kept here for thy sake, and that Magicians, Witches, Hags, and Sorcerers doe bewitch all these that are here? Yea, Father Francis Billet felt strange motions within himselfe, but resisted them, and called for the grace of God. Francis himselfe hath taken in a charme whilest he was drinking.

Verrine further said vnto sister Magdalene: If God were capable of sadnesse, he would bewaile, Magdalene, the great vncertaintie and suspense wherein thou keepest him, touching thy conuersion. Then did Verrine threaten her with more absolutnes and authoritie, then euer her Superiour did vse towards her, or any creature in the world beside. And good reason hath he for the same, because hee was to execute the will of the Creator, being (as hee himselfe said) as the Kings Sergeant, who speaketh in the Kings name and authoritie, and commandeth, saying, If you doe not put this in execution, and obey the King, you shall be grieuously punished, because hee that withstandeth his King, deserueth the most seuere punishment that can be inflicted. So the sinner that rebelleth, and growes obstinate against his God, not keeping his commandements, nor obseruing his and the Churches Counsels, he deserueth sharpe correction, yea tortures and hell it selfe.

Also he said: O Magdalene, conuert thy selfe, God is most gracious, and full of pitie. Thou art vexed Magdalene, to contemne and set at naught the delights of this world, and yet regardest not the pleasures of eternitie.

Then he said: Magdalene did at times wauer shrewdly, like to one that begins to be recouered of a grieuous and long sicknesse, and staggers when he offers to goe, and is readie to sinke for weaknesse, but then leaneth & staieth himselfe on his staffe. Miserable, accursed, and damned as thou art, art thou not truly vnhappie, to beleeue that which commeth from Lucifer, and giuest no heede vnto me who am here from God? Art thou not vnhappie to beleeue that Louyse is the author and expresser of these things? O Magdalene, thou doest beleeue it, and this beleefe is exceedingly preiudiciall vnto thee. It is true Magdalene, and I must lay it close vnto thee, thou diddest double and hadst a false intention before God, and thy opinion was that Louyse spake these things from her owne 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 deliuered; whereof thou Magdalen art the only vnhappy cause. It is true Magdalen, thou art proud and vngratefull, hauing a heart of stone, a heart harder then a Diamond: thou conceiuest that God is thy debter; O thou proud caitise, how willing wouldest thou haue been to plucke him, if thou hadst been able, from his throne of Maiestie. But be of good courage Magdalene, and humble thy selfe, thy God is so good, that although thou hadst runne through all the sinnes of the world, and of all the damned, thy God can shew thee mercie, yea and wil pardon thee thy offences, if thou humble thy selfe and be penitent.

The same day in the euening Louyse and Magdalene were exorcised by Father Francis, and Verrine spake in this manner: Who hath euer beheld the like, that a Diuill should enter the lists against a Diuell? wee are all damned for euer, and what we do, wee do by constraint, for there is no iot of charitie dwelling in vs. I auerre that this woman is possessed, and hath three Diuels in her bodie, for the particular conuersion of two principally, and then for the conuersion of many others. He that will not trauell to Mount Caluarie, shall not ascend Mount Thabor: God did intimate thus much vnto 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 names sake. Our Lord had many friends and associats that did beare him company at the Table at Easter, Whitsontide and Christmas, but there were few that receiued him worthily, and a smal number that presented themselues before him with due and serious preparation.

I take God to witnesse, his blessed Mother, and all Saints, that I doe now tell you, if you doe not repent, and acknowledge the benefits that God hath so plentifully powred vpon you, you are not worthy to be partakers of any Sacrament, nay you deserue to dye without the comfort of them.

Those that are curious, are liquorous of more knowledge then is expedient for them; which they make inquisition after in the pit of Hel, as doe the Caluinists, and all other Hereticks, who would interprete the passages in holy writ, not according to Gods meaning, but interpose their owne giddy and priuate fancies, and reiect the meaning and exposition of the Church. Yong Against youth people bee you penitent, you pamper vp your flesh with such delicacies and nicenesse, & let in al pleasures with such a full scope vnto you, that you stand vnder the arrest of high treason against God. Wee tempt youth and make them fall like mellow figges from a tree when they are shaken by a strong winde, neither need wee to helpe this winde by our breath. I am as a Sergeant, and execute my commission; I say, you may attaine, if you will, vnto heauen: yet are you obstinate, and thinke that God is endebted vnto you, and that the way to Heauen is easy and open.

No, no, I tell you that God cannot sinne, nor lye; ponder well vpon this so fearfull a sentence, Ite maledicti in ignem aeternum. Goe ye cursed into Hell, and liue for euer in all misery in that other world, together with those whom in this life you haue obeyed and hearkned vnto.

Wee that are Deuils doe dandle and make much of them with a thousand varieties of torments: we bestow sights and visions vpon them, but they are the visions of Deuils, that would at one clap strike all men starke dead, to haue but a side long glance of their horrid deformities. They doe also see the soules of the damned, who hauing in their first creation beene fashioned with much bewty, are now as hideous in their semblance as are the Deuils themselues.

You haue indeed the Saints to intercede for you, saying, Lord giue them of the water of life; but you are to conceiue your selues to bee vnworthie of that life, vnlesse you humble your selues, beleeuing that you are vnworthy of such a place as Hell, nay, if that God shall make ten thousand helles, yet are you to thinke that your deserts doe surmount the torments of them all. If you fast in this world, you shall feast in the world to come. The excellency of the choise delicacies of the world to come, doth breed a sacietie and disgust of the meats you heere enioy: and whosoeuer could but get a crumme or the least rellish in the world of those dainties, they are so exquisitely prepared, that they would cause all the viands of this world to bee loathed. Wee may talke of them, but wee shall neuer taste them, it is too late now to repent vs. That horse is not a horse of price and value that gallopeth not but when hee is spurred; and hee who serueth God with an ill will, is of no reckoning. It is many times a greater fault, to omit that thou oughtest to doe, then to doe that which thou oughtest to omit. Three sorts of seruants of God. There are three sorts that serue God, the first serue him as slaues, and they are those that are alwaies in Hell: Others serue him as Hirelings, and those haue regarde to nothing but to the rewarde of Heauen; and are like those that work and trauel meerely for their profite: and there are those that serue him more faithfullie, who serue him as children out of meere loue.

A vertuous childe hath no regard vnto the goods of his Parents, neither doth hee murmure at those blowes which for his reformation they giue vnto him; but is respectiue of his duty, and is seruiceable vnto them meerely out of affection: so doe the children of God, they serue him, not out of expectancie of reward, but from the strength of their loue. A cup of fresh water that is giuen vnto the poore, payeth a whole yeeres ransome in Purgatorie. O great God, it is no wonder, if neither beasts, Barbarians, nor He meaneth the Indians in that state wherein they were before their conuersion, being people remooued farre frō God, as S. Paul speaketh of the Gentiles, Ephes. l. Indians doe know thee: for they either haue no vnderstanding or doe liue in darknesse: but I meruaile at thy children the Christians, that they doe not acknowledge thee, whose name and stampe they carrie. For a Christian hath his appellation from Christ, as the Bride beareth the name of the Bridegroome. In the blessed baptisme, God the Father taketh the soule for his daughter; the sonne taketh it for his sister; the holy Ghost for his Spouse; and all the blessed Trinity for their Temple.

Irreuerent behauiour in Baptisme. You doe so little reckon of Baptisme, that when you approach to this Sacrament a man would say, that you went to some May-game or dance, for you talke in the Church, and doe nothing but laugh, vsing many other scandalous misdemeanments of this nature, and do indeede any thing, rather then conceiue of this Sacrament with reuerence. S. Iohn did not runne into such an error, but when he baptized our Lord, hee baptized him in great feare and deuotion. How great an ouersight is this in you, thus to dis-esteeme the Sacraments that haue their institution from God himselfe, and are the pillars on which this Church doth lea •• e; neither is there any Sacrament that hath not drawne blood from him. Then Verrine set his foote vpon Belzebub, and said; Belzebub, I doe adiure thee by the liuing God, that if thou haue any thing to reply, that what I haue now said is not true, thou giue answere thereunto; speake Belzebub, whether that which I haue spoken be true or no. I doe further adiure thee by Lucifer, that if thou canst take me tripping, thou doe directly tell mee wherein I lye. O cursed Belzebub, thou canst not reply against me, for I deliuer the truth, and that by the appointment of God. Thou art accursed, and as wretched as my selfe: speake wicked spirit if thou hast any thing to say. Then Verrine began to cry. All you The people of Townes & Villages there adioyning did flocke thither in great troupes. here may obserue (speaking to the Assembly that was there present) he is my Prince, but I doe not now acknowledge him to be so. It is true Belzebub, thou art my Prince, but I here renounce any superiority which thou pretendest to haue ouer me. I also renounce thee Lucifer, and the authority of all the Diuels in Hell, for wee are not powerfull to resist the Almightie. You, who take Lucifers part, can reply nothing of any moment or importance, neither haue you more force then a sort of Flies. All this while did Verrine, in contempt, tread vpon Belzebub, saying: Thou proud Spirit, and full of arrogancie as my selfe, thou swellest & art in the highth of pride. I hope there is no offence done, if that these proud creatures bee deiected and throughly dishattened.

Then Verrine said to Magdalene, Magdalene the gate of Heauen is opened, so is the gate of Hell, and there men may enter in at full Carroche, yea foure Caroches together may haue easie passage thither, and all foure may enter in a front: but the gate of Paradise is so narrow, that few passe in thereat, and much humiliation is expedient to enter in at the same.

Ouer this gate, Obedience is seated, and vnder it is Humilitie, on the one side standeth Charitie, on the other, Hope; and Perseuerance is the Porter that letteth in those that come thither. Humilitie represents the birth of the Sonne of God, and Obedience signifieth that the Sonne of God hath humbled himselfe from his birth, vntill the time of his death.

Sinne is more vgly and deformed then the Diuell. If a man-had a conuenient house of his owne, and a reasonable competencie wherewith to liue, and yet without cause should giue and cast himselfe into the hands of Turkes, and should from them receiue hard vsage and entertainement: if such a one should plaine himselfe, men would say vnto him; Friend, you were not well aduised: you liued well in your owne house, and who is cause of this calamitie but your selfe? I say there is no man that would compassionate such a fellow: Euen so, euery man hath somewhat whereby hee is enabled to make opposition against the world, prouided that hee haue the grace of God: but if he will sinne and inuassall himselfe to the Diuell, who will pitty his case? He is disabled in his braine, that enioyeth libertie, and doth voluntarily render himselfe vp to slauerie. Then hee confirmed this speech with a solemne oath, and after said, to what vse and purpose are wholesome waters if there be none to drinke of them? you must frequent the Sacraments, that you may make your profit and aduantage of them. Magdalene, the iudgements of God are not to bee squared by the iudgements of men: you are to stoope and abase your selues in this world, if you will ascend to that which is to come. This which I haue spoken (Magdalene) was neuer hammered in the shop of Hell.

The Diuels haue at sundry times preached, and broached diuers curiosities to the preiudice and perdition of those that entertained the same, but the things which I deliuer, conduce to the amendment of mens liues and conuersations.

The soules of men fall as thick into Hell, as the Corne doth from the Mill. Men goe to Hell by thousands, but they enter one by one into Heauen: though it bee not alwaies so. At times, there haue gone to Heauen 10000. Martyrs in one day, and 11000. Virgins in another day, and many other arriue there after sundry manners, according to the good pleasure of God.

The same day Verrine was asked, why Magdalene was not yet endowed with vpright intention, since she followed his instructions, and the day before the conception had hartely renounced Satan. To this hee answered, that he is perfectly possessed with vpright intention, that casteth no lustfull winke or glance of the eye on any creature; yet a man might haue an honest heart, although his intention doe fleete and wauer, and might be as it were placed in the middle, seazed vpon by neither party. Then he said, that he was not able to speake one word before another, but as he receiued them from aboue, so he spake them.

The Acts of the 18. of December.

THe same day, as Father Francis one of the Order of S. Dominick did say Masse, at the eleuation of the Chalice, Verrine began to cry, saying: It is a truth, that the body and blood, and the whole humanitie and Diuinitie of our Lord, all, all is here present. God is at this time contented to obey him that sayeth Masse. This God who is so See the Page 18. powerfull, doth subiect himselfe to obedience: yet you that are but lumpes of clay, are so refractarie and rebellious, that you labour to withdraw your obedience from so good a God: obey him, obey him.

After this, when some would haue Louyse to communicate, hee spake aloud, and said: goe, and call mee hither Romillon; this is to teach you obedience. O He desireth to be commanded. See the Answere 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 aduised how you goe to Of those that goe to Confession without due preparation. Confession: there be many that goo to Confession, and enquire after a Priest, and desire the Priest to make their Confession for them, saying: Father, tell me a little my sinnes, for I haue forgot them. What fooles are these, doe they thinke that Priests are Gods and Prophets, or that they know those sinnes which they haue neither seene nor committed. I am verily of opinion, that such as they should giue absolu • ion vnto the Priest, because it accordeth with reason, • hat he that confesseth should receiue absolution. There • re others, that will not sticke to commit many sinnes, • nd when they come to Confession, they say, why • hould I confesse my sinnes to a Priest? I thinke it very • nfit to reueale all vnto such as they: they are men and • inners as we are. But I would know of them why such • inde of men should goe to Confession at all, if they • oe not subiect themselues vnto the authoritie of the Church? The Church doth positiuely command and • ay, Thou art to confesse all thy sinnes at the least once a • eere. Then hee said: Take good heede to your Con • ession: it is a businesse of no small importance: this I • ffirme to my owne confusion and damnation, but God • lmightie doth force me thereunto. Then hee swore • hat this was true, and that in confirmation thereof, Lo • yse should See the 19. page. communicate without any contradiction • r repugnancie: an accident that neuer happened since • ee came thither, but onely once, to strengthen and • onfirme the disputation which hee had with the Mi • ime Friar.

When Magdalene was about to reade the aboue • entioned letter, directed to the blessed Mother of God, Belzebub began to resist, and hinder the same: whereupon Verrine stood vp and said: take courage Magdalene, perseuere, and hold firme for God: Mag • alene beleeue mee, Belzebub is almost disweaponed: • ake courage Magdalene and perseuere; thou hast be • un well I assure thee Magdalene, and will sweare it • nto thee.

It is true, I am the Verrine stileth himselfe Gods Sergeant. Sergeant sent by commission from • ny King to execute that designe which he hath recom • ended vnto my charge much against my will: but like • Gally-slaue I am forced to obey him, and am come with a rod, and knocke at the doore A profitable and vse-full dis. course vnto Magdalene. of Magdalenes heart: but I found it shut, and all the windowes closed vp, so that I knew not where to enter, but was vpon the point of returning backe. But God commanded mee, that I should knock at the gate in good earnest, and should get it opened. I performed his pleasure, and haue not varied from it a iot. Yesterday I knocked, and to day it was opened, and then the stone which kept the doore fast, was taken away. It standeth with reason, that hee who proueth rebellious, should haue the most greeuous punishments inflicted vpon him.

This is true Magdalene, perseuere, perseuere Magdalene, for thy God is come to dwell with thee. God herein resembleth a King, who sendeth his Sergeant at Armes to see his Commission executed. When the Sergeant comes, he saith: Open doore, for I come from the King: then are they constrained to open vnto him, and he casteth his staffe into the house, and returneth to the King saying, his Commission is executed. The King maketh vse of a paltry Sergeant that is not worth a farthing for the performance of his seruices, as if he were a man of value and estimation, for the Kings authoritie hath no reference or dependencie vpon the Sergeant • so doth God make vse of me (who am of no reckoning) to be the instrument of things that are good and commendable. Take courage Magdalene. Thou hast indeede a great Inditement, but take comfort Magdalene, for Mary is thy Aduocate, thy President, Commissary, and Solicitor, euen as Monsieur du Vair being the first President, is also the most sufficient Solicitor that is in the Parliament of Aix: Cheere vp thy selfe Magdalene: all are thy aduocates on high in the Parliament of Paradise.

It is true Magdalene, thou hast but begun to day seriously and in good earnest to be conuerted: at all other times thou wert newtrall and betwixt two, neither against God, nor for the Diuell: but now thou dost re • olutely take armes against Belzebub. This is true Magdalene, this is true. Then Belzebub began to bustle vp himselfe and said, there is yet a time wherein shee may be had: whereupon Verrine rose vp and tooke Belzebub rudely by the hand, saying: Thou lyest Belzebub, thou hast no part or portion in Magdalene. Beleeue it Magdalene thy sinnes are forgiuen thee: it is most true, and I will take my oath of it. Then he sware vpon the Gospell, that all which hee had deliuered was true, saying: I sweare by the liuing God, by the power of the Father, by the wisedome of the Sonne, by the goodnesse of the holy Ghost for confirmation (Magdalene) of all the words which I haue spoken. But doe not you thinke that I will leaue Magdalene thus: there is no reason that shee should goe to Paradise without humbling her selfe vnder the burthen of repentance. I tell thee Magdalene, thou must bee repentant, and must with all lowlinesse and debasement of thy selfe make resignation of whatsoeuer appertaineth vnto thee into the hands of thy God; thou art to suffer him to do with thee whatsoeuer shall seeme good vnto him; thou art to obey thy superiour 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 themselues cannot paragon or equall, it standeth with reason that you should haue them in good esteeme and veneration. O Magdalene, these are thy Gods on earth: honour them, and doe all that which they shall command thee, agreeable to God, his Church, and their authority: obey, Magdalene, and humble thy selfe, craue pardon of all, and beseech euery one to say a This was the fashion of publike pennance. Miserere for thee; fall downe groueling vpon the ground, and bid all come and put their feet vpon thee, to the vtter confusion of Belzebub, Lucifer, and of all hell, yea of Verrine craueth his owne confusion. Verrine himselfe that doth command it. After this he began to say, take all this as spoken to thy shame, and thou shalt reape profit by it; it will minister vnto thee occasion of contrition, and of satisfaction; it will asswage and lessen the paines which thy sinnes haue deserued. Then he cried aloud as one beside himselfe, It is true Magdalen, thou hast been buffit • ed, thou hast been spit vpon, and hast borne a thousand disgraces and disparagements, but bee of good cheere Magdalene, all shall turne to thy aduantage. Hee further made great exclamation, saying,It is a Chapel, where behinde a certaine pillar there is a peece of the mountaine, whereun • o the Angels carried S. Magdalene with great singing and melody, much reioycing at her repentance which she there performed for the space of 30. yeeres, as she told an honest religious person, that presently died after she had reuealed this vnto him, as was foretold him, in token of the truth thereof. Syluest. Prieras hath wrote the history of her fol. 5. post. Pasch. O great goodnesse of your God! how wretched shall you be if you doe not serue him with all fidelity? for a little affliction which you endure in this world, you shall bee clothed with robes of honour in Paradise. Your God is so gracious, that for a little paine which a man here endureth for his sake, yea for a glasse of water giuen for his loue, or for a little mortification in this world, hee will esteeme more of these, then of a long and languishing durance of the flames in Purgatorie: and turning againe to Magdalene hee said, Bee of good cheere Magdalene and be glad, and take into thy possession and vse those two wings, wherby mens soules doe soare vp to heauen, that is, loue and feare: the one toucheth the earth, the other climbeth heauen. The two wings that carried Magdalene to S. Pilon, were the loue which shee did beare towards her God, and that filiall feare which kept her back from offending against him.

The same day did those that were sent to Marseille with a purpose to giue the letter vnto Lewes, returne from thence, hauing effected nothing in the businesse; For it seemed strange vnto the Capuchin fathers, that they should be actors in reclaiming of him, and would by no meanes proceed in the same, till they had taken aduice and direction from father Michaelis, vnto whom they sent certaine 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 couent of the Capuchins; where the Diuell swore crosse and opposite to that, vpon 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 D • uell was sent from Lucifer to stagger and make doubtfull the truth of these things, and that he had taken a fal • e oath; for the Exorcist did not deale with that circumspection as hee should, in exacting this oath with those solemnities that are requisite vnto the same: that is to say, hee was not made to sweare according to the meaning of God, of his Church, &c. Yea Belzebub himselfe contrary to his wont and custome (for hee did alwaies stand in opposition against Verrine) said in great choller and fury: yes, that which Verrine tels you is most true: for that Diuell was expresly sent from hell, to say that Lewes was no Magician, and that Magdalene was not bewitched: but hee spake not truth in saying so, neither did he sweare according to the meaning of God and of his Church, and that hee was now grieuously punished for the same. All which hee confirmed with a solemne oath, vnto the which hee was enforced, as Magdalene did afterwards testifie to haue inwardly felt in her selfe.

The Father Michaelis at that time preached the Aduent at Aix. same day I receiued a letter from father Michaelis, dated the 16. of December. 1610. in this te • our.

Reuerend father, Pax Christi vobiscum. I was well pleased to heare such good newes from you, and to vnderstand that your labour towards those poore soules was not idle and without fruit: of the which I doe so well approue, that I delegate ouer vnto you all my authority as well of Inquisitour and Priour, as of Vicar generall. Cudgell these Diuels lustily, who are Gods and our sworne enemies. The manage of these affaires I wholly leaue vnto your selfe, as being well practi • ed and dextrous in things of this kind, and by Gods assistance hope to see you after Christmas. So recommending me vnto the praiers of your reuerend selfe, of the father Vicar, and of father Gadrij, saluting you, and desiring you to tell Frier Simon from me, that hee bestirre himselfe lustely 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 spirituall ioy, and ready to doe and leaue all for the loue of God. She said, that the day before shee had receiued many blowes, and much disgrace without any feare or trembling in her heart, although Lucifer endeauoured at the same time to make it appeare otherwise in outward shew; and that she had receiued and taken in good part those instructions and dis • ourses which in S. Baume were proposed vnto her. She said that in the said place shee did for the space of 3. or 4. howres sensibly feele a kind of gentle sweetnesse, softly distilling and dropping vpon her heart, with a quiet internall silence so admirablie pleasing, that in all her life she had not knowne, nor seene, nor heard the like.

She was also that day shut vp within S. Baume, and confessed, that the They oftentimes assēbled in a place that is vnder the Church, and ioyning vnto the chamber where Magdalene lay. Sabbath and assembly of Witches was kept in S. Baume. In the euening they were Exorcised by father Francis, and Verrine after his accustomed manner began to say, They that make difficulty to beleeue that the Diuell constrained by Exorcismes may auow and sweare a truth, are worse then Hereticks, because they must deny the vertue of Exorcismes, the authority of the Church, and the Omnipotency of God. I could tell you all the villanies and sins you haue committed, but I am tyed vp from doing mischiefe. Wee that are Diuels can doe nothing but that which is euill, and Angels can doe nothing but that which is good: but men are able to doe either good or euill, as being endowed with a free will, and yet, O God, there are of these creatures that doe rebelliously demeane themselues against thee, and are indeed worse then Diuels. The paines that men suffer in this world are as flowers and Roses in comparison of the paines of Hell, which are true torments indeed: I tell you the fiers of this world are imaginarie and painted in respect of the fiers there, and all furnaces are as nothing if they be compared but to a sparke in Hell: Diuels are as wild and rauenous beasts: they bite in their embracements. Wee promise much and performe nothing, because where nothing is nothing can bee expected. You that are Vnto Priests and religious persons. Priests bee circumspect and aduised in your calling, because it is no offence if a man neglect and turne from an Angell of heauen, to doe honour and reuerence vnto you. The Angels indeed doe incessantly behold the face of their God, but you with foure words doe make him descend vpon the Altar, and since herein the King obeyeth his vassall; how wretched must that Priest bee that doth rebell and mutter against his superiour: you lumps of clay, it will not go well with you, vnlesse you humble your selues and bee repentant. Disobedience was it that turned Adam out of Paradise, and the same disobedience cast Lucifer headlong out of Heauen; If God were capable of sadnesse, hee would weepe when he seeth a rebellious and disobedient man, so highly doth that sinne displease him. Euery one ought to liue contentedly in his vocation. You that are Priests and religious persons ought to studie, preach, and search out the truth, for you are sequestred from this world to be seruants vnto the light. Many seeke truth and cannot find it, because they search after it with a dim and obscure lanthorne: other search it with a greater and fuller light, and they finde it. Faith is this light, and humility the doore that openeth vnto truth. The curious walke vpon the brinke of Hell, and thinking alwaies that they shall finde out what they make inquisition after, they doe at last stumble and fall downe, the head first, and the rest of the body after: witnesse the Caluinists, Caluin, Beza, Luther, these were the heads of our new Hereticks, and all the body, to wit, those, that follow and adhere to their opinions doe fall into this gulfe, if they die obstinately in their fancies: this is it they must looke for vnlesse they be conuerted.

You that are in religious Orders attend seriously vnto your vocation, and obserue the commandements and counsels of God, and know that your life is a light vnto worldlings, and a patterne or copie of their liues and conuersations: you must studie a new booke, a booke that hath but two leaues; the first leafe containeth the manner of attaining vnto perfect humility in the birth of the Son of God; the other leafe containes the obedience which till his death hee euer practised. I tell you, that those who shall reade this booke aduisedly and as they ought, I dare bee bold to promise them on Gods behalfe life eternall, because in this booke 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 liue eternally: by obedience I vnderstand such a kind of subiection that shall no way be disagreeable vnto God or his Church, or the saluation of soules; for if I should say otherwise I should lie. And I say (turning himselfe to the Assembly) speaking vnto you in generall, not in particular, that our Lord had twelue Disciples, of whom one was starke naught: The Iewes 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 vnto him: if you see a wicked Frier or religious person, you are not by and by to coniecture that their religion is naught; But here is the great misery of worldly men, who when they see a wicked Priest, are presently ready to say, this is the conuersation of them all: I say vnto them that herein they doe bely them, and they are not to speake after this manner; for the wicked cannot preiudice or disparage the good, and those that thus despise Priests doe it to this end that they may haue freer scope to liue in liberty and licentiousnesse. The booke of humility is hard to be vnderstood by a man that is not very intelligent, but when hee once shall know the interpretation of the same, hee will find all manner of vertues contained therein: for she is a Queene that bringeth with her many Princesses and Ladies in her traine: and as in a chaine one ring followeth and dependeth vpon another; so doth humility vpon obedience: the groundworke 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 vpon the Crosse, and hast endured death it selfe, yea a most cruell and ignominious death.

Against single cumbates. Cursed be those that shall fight in single cumbate, for hereby they transgresse the Commandement of God, and of their King, and doe contemne the Excommunication of the Church. Many children are so iladuised, that they beleeue neither father nor mother, and doe well deserue the miseries which doe afterward ouertake them; Absolon may be a true witnes of the same.

In the world all things goe by friendship and partiality, but it is not so with God; the Monarch and the begger; the faire and the foule; the lame and the perfect are all alike, if they be in grace alike. You of the laity keepe the Commandements of God and his Church, and you shall be saued: Heauen was not made meerely and solely for religious persons: bee you onely carefull to loue God, and to serue and obey him. Such and so admirall is the power of God, that he stinteth not himselfe to the praises of Angels or of his creatures, but goeth further, and commandeth the Deuill himselfe, (by compulsion and not out of loue) to glorifie him and to put his good pleasure in execution. Though all Angels, all men, and all Hell should incessantly enlarge and extend their speaches to relate at full the glory and perfections of God, yet could they neuer attaine vnto the same; it is an abisme whose bottome is inscrutable, and cannot be diued into by the greatest Seraphins, or the Mother of God her selfe, God is onely he who can comprehend it. Many curious persons conceiue their iudgments so able that they can comprise within the same all Gods power, all his sapience and goodnesse, and all his other perfections. Ha! how short commeth their vnderstanding of these mysteries; they must humble themselues if they will goe to Paradise, you cannot goe any other way; beleeue mee, this is the path that leadeth to Heauen. See the Answere vnto the fifth Obiection to the doubts after the Epist. to the Reader The same day Verrine bid Father Francis Billet to take the Stole, and the booke of Exorcismes, and willed him from God, & in the vertue of thē to command him to dictate this ensuing letter directed vnto a Preist of the Christian doctrine that was tempted to doubt of his vocation: the Exorcismes being performed accordingly, he began to dictate in forme as followeth.

Dearest and welbeloued brother, I heere aduertise you that we assuredly know for a truth, that whatsoeuer your Reuerence hath conceiued against your vocation is nothing else but a meere suggestion of the Deuil, who is an vtter enemie to God and all obedience. He endeuoureth to infuse into you rebellion against God and your Superiour, and would haue you to beleeue that your iudgment is able to comprehend all the secrets of God. But I assure you it would require and take vp all our time if we should endeauour to learne and enquire into the secrets of God. For his secrets and iudgments are so abstruse that none of themselues can bee certaine of the manner of them. Many there are that haue a conceite they know the will of God, and that their vnderstanding is very perfitely illuminated: but for the most part they are beguiled. For wee see by daily experience, that they may be deceaued, and no question are deceaued, since euery day there are new wonders full of rare and admirable strangenes, discouered in this our God. And perceauing a burthen and pressure vpon my soule, if I should bee wanting vnto you in this office, I haue sent this letter vnto you to wishe you instantly to dispatch your selfe hither for S. Baume with as much speed as possibly you may. If you come before Christmasse, you shall vnderstand, as I conceiue, diuers passages so excellent in themselues and so aduantageous vnto you, that you would not for the world but bee made familiar with them, for they are so full of nouelty and strangenesse, that no man aliue did euer see the like. Knowe that Louyse Capean whom you haue formerly beene acquainted withall, one of the vnworthiest and meanest Sisters of the company of S. Vrsula that are at Aix, is bewitched and possessed by three Deuils that are within her body. It was a Charme that gaue way to this possession of Deuils, which did befall her by the permission of God, and out of a zeale shee had to suffer Hell it selfe, and all the paines thereof (so that she might not be separated thereby from her God) for his glory and the saluation of soules. And being setled for many yeares in this resolution, and comming often times to blessed Communion, shee prayed still vnto God that he would take compassion vpon the soules of her neighbours, and this she demanded with such ardency of desire, that it is almost impossible for any to attaine vnto the like. And being moued by him that internally spake vnto her and said: Whether, if it were expedient, to hazard thy body and to expose it euen vnto death for the saluation of thy neighbours, wouldst thou willingly vndertake the same? she accepted of it many times, saying, that shee was ready to endure all, and that it was fit to prefer the soule of our neighbour before our body or our owne life. Thus God out of his great goodnesse hath made choice of her for a worke which neither you nor I euer dreamed of, nor should euer haue beleeued, if wee had not seene the experience of the same: and those who haue not had the oportunity to behold it, may perchance heereafter at the least haue meanes to read this wonder. For euery one laboureth with all diligence that may be to make such vnhard of euents, and so strange a Miracle to appeare vnto the world. And I doe assure you, if you did but vnderstand it aright, you would leaue meate and drinke, nay your very studies to haue knowledge of that, which euery day offereth it selfe vnto our considerations. For Father Michaelis being inspired from God, counselled Father Romillon to bring Magdalene from Palud, and to search out al other that were bewitched and bring them to S. Baume, that they might there make their vowes. Being there, Louyse Capeau came from Aix her selfe alone, accompanied with none of the rest that were possessed, where shee found Magdalene already arriued. Touching Louyse, she would by no meanes at the first heare tell of Exorcismes, saying that she was not possessed, and that all might arise from naturall causes, or by the sleights and power of the Deuils that were in the body of Magdalene. She was at Aix when they It was discouered by certaine strange and vnusual gestures. discouered themselues, and it was done in the time of Confession • (then was Magdalene at S. Maximin) and although her Confessours did cleerly demonstrate vnto her, that this straine and fancie of hers against possession, could no way sute with probability, yet was shee so swolne with pride arrogancy and rebellion, that shee would not submit her iudgment vnto her Superiour, who commanded diuerse to make inquiry of this matter at S. Baume. And the Deuill within her said, I will not obey him: so that when it was offered vnto her consideration, how that she was no win the presence of God himselfe (for it was within the Church of S. Vrsula) and when he that confessed her at the time the Deuils began to bee discouered, did reproue her, and say, They did at first impure all vnto Louyse, but after the discouery was made, it was iudged that the Deuils within her, made her speak in that manner. How darest thou to speake thus before thy Superiour? She answered, that she would subiect her selfe to the command, neither of Gouernour, nor Gouernesse, neither would she regarde or thinke of them: that shee thought her selfe more knowing, how to conduct her selfe in her owne behauiours and deportments, then they could be: that she would rely vpon her owne iudgment; and that Superiours did many times command things very vnfit to be put in execution. All this while did not she vnderstand, that this was a stratagem of the Deuils, to giue hindrance and stoppe vnto the worke which is now so well begun. And although the Deuill would haue shifted this off by sundry slights and collusions, yet in the end either by force or out of loue she was contented to be obedient; although she still was stiffe in her opinion, that she would not suffer her selfe to be exorcised. But God changed her intendment, and disposed her hart to embrace the good pleasure of God and of her Superiour, and to renounce and disclaime her owne: so that she came to S. Baume, and there suffered her selfe to be exorcised. Whereupon one of the Deuils named Verrine began to speake and to tell his name, and after many adiurations where withal he was chained and bound vp, he reuealed the names of his companions; and vpon the continuance of the Exorcismes, he said and swore (taking a solemne oath with all the properties and particulars there unto belonging) vpon the blessed Sacrament, saying these words. I sweare by the liuing God, that all which I haue spoken is true. And further, I sweare according to the meaning of God and his Church, that the Deuill and all Hell haue made a combination and solemne agreement to ruinate the company of the Christian doctrine, and the company of S. Vrsula, because there is a dependance of one vpon another, and by abolishing the one, the other will of it selfe fall to decay. Many other things he spake at this Exorcisme, and bade vs not from Romillon but from God to send and search after all Some Preists of the doctrine were tempted to forsake their vocation, because of these possessions, and grew factious at the last against their very Superiour. those that were tempted, and particularly one who is very high and haughty, and is too ful of conceite of his iudgment and of selfe-will, and to warne him, if hee bee wise to submit himselfe to the will of God, and to his obedience, that is, to returne to his calling, and that he come hither to plead for himselfe, For heere is (said hee) an Aduocate, that is so skilfull in matters of pleading, that he will quickly ease and disburthen him of all care and scruple, and of all those doubts which did stagger him in his apprehending of the pleasure of God: for hauing sought the same with an obscure and dimme lanthorne, it was not to bee wondered at, if hee were not able to finde it.

But God seeing him thus benighted, did send vnto him a bright and cleare burning flame, so that hee can now no longer shift things off with excuses; if hee bee wise let him come, that it may bee discerned what belongeth vnto the light and what vnto darknesse; what to lyes and what vnto truth, and what difference there is betweene his iudgement, and the iudgment of God. Come therefore hither with all promptitude and readinesse, and for-slow not your time, to bee informed in a point that toucheth you so neerely, and call to minde how earnestly you haue besought God for this very particular: and these prayers of yours God hath heard, so that you need not feare to be forsaken; as they haue beene a sweete sacrifice vnto him, so shall they prooue very profitable vnto you, if you wil but humble your self to his good pleasure. Remember what God hath spoken, that hee will giue grace to the humble, and resist the proud of heart. You are vnworthy to know his pleasure, neither shall you euer vnderstand the same, if you doe not bow vnder obedience, and humble your selfe towards him. You may turne ouer as many bookes as you will; this is a new booke and very lately composed, and not yet published to the world: within this booke there are not aboue two words; and yet heere is comprised the Epitome and abridgment of all perfection: this is our Philosophy and Diuinity, which wee are so seriously to study.

Call also to your remembrance, that they who will not read this booke, are very vnworthy to ascend vnto so great and sublime perfections. Come therefore, and trifle not with any studied or prepared delaies, for God expecteth you, that he may bestow vpon you that which with such ardency you haue besought at his hands, that is, to open your vnderstanding, that you may be made acquainted with his will. Remember what hee saith, Aske and you shall haue, seeke and you shall finde, knock and it shall be opened vnto you. Call to minde, how often you haue 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, giue to this poore blinde man that which he demandeth (who would haue thought then that thou wouldest haue prooued so darke in the knowledge of Gods will?) But God grew angry at these intercessions and said, I doe not vse to cast away my graces vpon a proud man. If thou say, that thou art not proud, then thinke thy selfe to be depriued of light, and that hee who conceiteth himselfe to bee humble, doth notwithstanding appeare in full pride before God. But if thou say that thou art proud, I also will confesse the same, and there is no hurt done, if proud men be taught and lessoned to bee humble. If thou tell mee thou art humble, I must bee bold to say that it suteth not with truth: for he that is humble indeed taketh no notice of his owne vnderstanding or will, but suffereth himselfe to be guided as a blind-man by him that leads him, and verely beleeueth that the other feeth better then hee: and if thou be blinde, then can it not bee hurtfull, that he who of himselfe is depriued of light, should goe and seeke it of him who hath the same. And I doe assure thee thou shalt plentifully finde it, if thou obey the will of thy Superiour, and acknowledge thy selfe to be subiect vnto him: that is to say, to the Reuerend Father Romillon. Louyse prayeth you for the loue of God to begg of God fiue things for her which shee hath long desired, and that you would also lay hold vpon them for your selfe, that is, an vpright intention, a pure affection, integritie of conscience, simplicity and humility, together with obedience and resignation of your selfe in all things that may concerne the glory of God, for the saluation of soules, and for our good in particular.

She further intreateth, that you would be pleased to pardon her, if she hath beene too presumptuous to take on her to teach you; for it is not her intention so to doe, but the vrgent necessitie of the matter is such, that shee hath beene hold to make thus much familiar vnto you, which shee prayeth you to take in good part. Shee 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 her selfe to him whom she knoweth to be inuested with so great dignitie as is the calling of Priests: for she desireth nothing more then to honour them as Gods on earth, and as befitteth so high a dignitie. Your most humble, affectionate and obedient seruant to doe whatsoeuer you shall be pleased to command, Francis Billet the most vnworthie Preist of the Congregation of the Christian Doctrine, being a witnesse of what is aboue mentioned.

The Acts of the 19 of December. 1610.

THis day at the eleuation of the blessed Sacrament, Verrine began to speake aloude when he saw them take the was candles which they vse to light at the eleuation of the Sacrament.

This light which you heere see, represents the faith which you ought to haue, of Gods being in the blessed Sacrament with his Diuinity, Humanitie, and Blood: yea, I say further, he is also within the Chalice. What seekest thou further? I confesse it, it is a truth, is it not sufficient that I haue confessed these to be present in the blessed Hoast? And so fell downe and worshipped him.

Speaking of God, he said, yes I adore thee, Adoramus te Christe. And when they came to these words, Redemisti, &c. he cryed out, You, you, not me, for he is not my Redeemer, but a seuere and terrible Iudge. Then he made an exclamation, and said, O great miracle! although in saying thus, what noueltie doe I speake? for it is no new thing that the Sonne of God should yeeld obedience vnto a When it is said, that God obeyed the voice of Iosua, the meaning is, that he granted him that which was desired of him, that is, he stayed the course of the Sunne. Preist.

It is not strāge that Almighty God should begin a new creation, or raise the dead: but the strangenesse is, that a Deuill should to his rume discouer his owne associats in relating truely the fact as is in this History. Ha God! it is no great wonder for thee to raise the dead, to make the blinde to see, or the dumbe to speak, with many works of wonder of a parallell nature: but the wonder of wonders is, that the Sonne of God with foure words should be made to descend vpon this Altar: although I could tell you another great wonder too, and that is, that the Deuill is here forced to deliuer the truth. I doe auerro, that it is more strange that a Deuill should thus deliuer truth, then to create 1000. worlds, or to raise 1000. from the dead: for it is a matter of ease and course with God, to command those things that giue no stoppe or resistance vnto his will. When God created the World, hee said but, Fiat: When he raised the dead, he said but the word, and all thing obeyed him: But when he comes to command a Deuill, he had need to employ all his power to enforce him to performe his will. For the Deuill is so mischeeuously bent, that he The example of Satan communing with God is set downe in the 1. chap. of Iob. resisteth as much as he is able, and is euer disputing with God, propounding diuers reasons vnto him, saying, they haue preachers, and they haue stoore of bookes, let them giue credite vnto them.

He further said: God is like the master of a great shop, he is his crafts-master in all trades, and will giue euery one of you wherewith all to employ himselfe. He is so skilfull and gallant a Taylor, that hee cutteth out garments with much dexterity, and wants nothing but whom he may set on worke. Hee is well experienced to cut out your worke, you Ecclesiasticall men may doe well to employ your selues vnder him, because you that are priestes ought rather to lead the life of Angels then of men, and are to bee instrusted with the counsels and Commandements of God.

Then he turned himselfe to the Layity, and said; No no, the Priests haue not the world at will as you conceiue: they must be humble, chast, and poore, and must chastice and mortifie themselues sundry waies, which is a point full of difficulty vnto those that are deuoid of charity. Then he spake to the A discourse vnto the Monkes and religious persons. Monkes, and said: You that liue in Cloisters, haue an eye vnto your estate, for it is not enough to bee mued vp in your walls, and then to liue at your ease, no, you must rise at midnight, you must be very studious; you must bee humble, you must be modest. You should be a glasse vnto secular persons, and harmelesse and vnblameable in your conuersations: yet doe you worldlings thinke that religious persons doe liue in idlenesse and ease. I tell you, that the employment of one houre at mens studies is a greater toile then the trauels of a labouring man that sweateth at his worke a whole weeke.

The good conuersation of religious persons is of inestimable vse amongst Christians, therefore obey God and his Church, and ten thousand soules will be conuerted after your example. Say not wee are young: if you had a licence or warrant from another world, I might then perchance aduise you to delay your amendment: but thinke of death, and consider how suddenly men are surprised by it. Death is a theese, and stealeth vpon men when they least looke for it. Happie are they that are found to doe good, and miserable are they that wallow in their sinnes when death approacheth: for death will spare neither great nor small.

A discourse vnto the poore people that vvere present in that assembly. Then he spake vnto the Laity, and said: you are to line euery one according to his calling. In Paradise there are Kings, and there are poore people: for some of all estates and conditions are saued. Doe not mutter and say, wee are poore, wee haue not wherewithall to liue: God will haue regard vnto your pouerty, and will saue you: but the great ones cannot excuse themselues: you that are poore haue reason to reioyce, when you shall consider that God became poore for your sakes.

God is a Taylor that wanteth nothing but workemen; he is a Physition and a Surgeon that maketh enquirie after those that are infirme or wounded.

Reade well the booke of the Crucifix, and you shall there find all variety of knowledge: if thou doest obiect, I am not able to reade this booke, I tell thee thou liest, for this booke may bee read by men and women: yea by people of the most grosse and muddy capacity that may bee: you may reade it in Churches, in your houses, in your beds, and in the fields, and all manner of vnderstanding is treasured vp in this booke, that may any way concerne the saluation of your soules. Looke on this booke and reade it well, for in it you shall find all sorts of vertues: humility, pouerty, patience, obedience, and whatsoeuer else may make full a mans perfection. Rich and poore, and people of all conditions, looke in the glasse of the Crosse, and behold therein a God so great, so humble, and yet so full of Maiesty: you shall there see your God poore, & will you then hate or detest pouerty? If pride suggest these haughty thoughts into you, thinke that your God tooke man vpon him to humble himselfe to the death of the Crosse. It is a greater miracle to see God dwelling in the flesh of man, then to behold the creation of one hundred thousand worlds. The Word equall vnto his father hath taken humane nature vpon him, to suffer and to be put to a cruell death. And you Mary haue endured much also which hath bin the cause of the saluatiō of many soules.

If a King should haue a slaue, and would redeeme him by giuing 10000. Crownes for his ransome: this were a great summe and an extraordinarie fauour; but if he should giue a Million of gold, his grace and loue would shew it selfe the more by how much the more the summe encreased. But this would appeare but a slender curtesie, if hauing but one only sonne he would giue him away to redeeme and purchase back this slaue vnto him: how infinitely would men maruell at the cortesie of such a King? But all this is nothing in comparison of your God who hath but one only Sonne, yet gaue him vp for you that are sinners: this sonne (I say) that is equall to his father in power, in wisedome, and in goodnesse, that is, the blessed Word.

O great wonder! that the Sonne of God should thus suffer for such vngrateful creatures, who make so little profit of the same. If stones were capable of vnderstanding, they would expresse some action of acknowledgment; and if leaues could bee furnished with the same, they would also declare their thankfulnesse: but you are the most vngratefull of creatures, and doe not acknowledge the loue and tender care that God hath ouer you, whose greatnesse is such, that if you had but the least knowledge or side-long glance thereof, you would creep with your belly vpon the earth, and would esteeme your selues vnworthy of that deiection. God is a glasse, and blessed is he that taketh Christ Iesus, and the mother of God for his glasse to looke on. It is true, that whilest shee liued in the earth shee was contemned and held to bee a woman of meane condition: but know you not that Gods custome is to abase the proud? you that are poore would very faine liue in the desert of this world, but you want money to buy drugges or confections of the Apothecaries: this want may easily be endured. Come and vnderstand what may more neerely import you, how you ought to be deuout to the blessed mother of God. I tell you those that are deuout vnto her shall neuer die in mortall sinne. Mary is the sinners aduocate. There is a great inditement betweene God and the soule, the blessed mother of God makes the report, the Angels and Saints are the Aduocates. Mary is the poore sinners refuge, and thou Magdalene hast obtained remission of thy sinnes. Let the Crosse therefore bee your Grammer, your Philosophy, and your S. Thomas. Then he confirmed all this discourse, and diuers other matters by an oath as his maner was.

Then he spake to An exhortation vnto 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 finde a great deale of difference betwixt them. Verrine replied, a minute of the ioyes of God is more thon the eternity of all hell, and all the delights of the world put together.

The manner of Magdalens transformation in soule, and of other persons. Magdalene, thou must change thy selfe, thy name shall remaine still Magdalene, but touching thy first workes, thou shalt bee Magdalene no longer. Thou shalt be changed Magdalene, and as it were transformed from what thou art into a new forme. You know that those who make cheese when they haue failed in making it good, they doe vnmould it againe and make it better: euen so God, when hee seeth a soule disfigured and defeated of shape by sinne, hee taketh it vnto him, and doth alter and fashion and new frame it, and so makes it pliable vnto his will. And as the cheese doth still remaine the same cheese, so doth the creature remaine still the same creature: but he that hath refashioned the same is Omnipotent, vnto whom all things owe subiection, and whom the Diuels themselues obey when they are constrained to execute his pleasure. The creature may for a short space resist, but God hauing waited a long time, and growing now impatient to stay so long without doores, 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 Diuell hath so deformed. I am the Iesus the Painter, Magdalene the picture and Image. Painter; shall not I mend this picture when it seemeth good vnto me? Witnesse my Passion, when my holy and sacred face was couered ouer 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 euen by the Diuels themselues, for all creatures are my pictures: I am the Painter, and haue made them all: but the Diuels my mortall enemies doe often come by stealth and disfigure these portraictures, and do deface them after such an outragious manner, that I my selfe doe tremble to behold them. But remembring that they were my handy-worke, I take the pencell of holy inspirations with the colours of my graces, and come to this picture and giue him the first draught by contrition, and another by confession, and after that by satisfaction. I am content that the linnen cloth should still remaine the same, that is, the body and the soule of the creature. Now God, who hath all manner of liuely colours in his hands, knowes well to dispense these colours as seemeth best vnto him: giuing men the white of Humility, the red of Charity, the orange of Patience, the greene and yellow of Hope, that he may one day take comfort in this-his pourtraying: and that this excellent peece may come and giue him thankes in that he hath framed him and fashioned him anew, when the Diuell in his malice had razed and disfigured him. Thus doth God by the soule of Magdalene: shee was a portraicture that God himselfe had made, but Belzebub, Lucifer, and all Hell did bandie themselues and were resolued to deface it: not once or twice, but I dare say a thousand times. God being impatient to see them so maliciously bent, was desirous to conuert her, gaue her to vnderstand, that hee had a long time with patience waited for her, threatned 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 vnto mee and I will enter in, and dwell with thee, it is long since that I haue been heere at thy gate Magdalene, suffer me to enter in and giue me thy keyes.

The Magdalens Act of humiliation. same morning, after the Exorcismes were finished, Magdalene performed three acts of humilitie: at the first she craued pardon of the whole Assembly: at the second she desired to be forgiuen by all those that were absent, confessing that she was not worthy so much as of Hell, and intreating, that they would set their feete and treade vpon her. Hereupon Verrine said, that this was more pleasing to God, then a whole yeares 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 vpon her, as the most wretched creature of the world, which was accordingly performed: then That it should bee performed in this humble manner, for al those that passed by did tread vpon her that was possessed. Hee speaketh onely of those that were actually possessed. Verrine said, that such an act of humiliation was neuer before performed by any that euer was possessed, and that Belzebub would rather chuse to be tortured in Hell a thousand yeares then to haue endured such an affront and infamy in the body of Magdalene.

Disputation betweene an Heretick and Verrine. The same day about two a clock in the afternoone there came thither in the company of certaine Gentlemen, a Huguenot that would needs dispute with the Deuill. When suddenly the Deuill Verrine began to say, Shee whom thou seest heere is the daughter of an Hereticke, shee is of S. Rhemy, her father and mother died Huguenots, and Monsieur de Beaucamp is her kinsman, who would haue disswaded her from dedicating her selfe to the seruice of God; but now by his permission she is bewitched and possessed, hauing three deuils in her body. Doe not thou conceiue 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 neere, and aske what thou wilt. To this he answered I aske nothing. Then said the Deuill, you are quickly satisfied; it seemes you are very rich, that you haue need to aske nothing. And bid the Gentle-man propound what hee had thought to haue said; What is it (said hee) that you would bee resolued of? To this the Gentle-man said, How prooue you that the Church was the true Church? The Deuill answered, There is one God and one Church. The Huguenot replyed vpon this, I beleeue the Church. Verrine said, Dost thou beleeue the true Church which is the Church of Rome, I know thou dost not beleeue it?

He answered, let vs leaue that point, I affirme that I am in the true Church. Verrine replyed that it was not true. Then did the other bid him to show some reason, whereby it might bee declared whither the Saints may pray for vs or no. Verrine said, Who so denyeth the Prayers and Intercessions of Saints, denyes an Article of his Creede, which doth confesse the communion of Saints.

Then replyed the other, I am not satisfied with this giue me a better reason. To which Verrine answered, Doe not you your selues pray sometimes one for another? You know full wel, that you pray for your Kings and Princes, and doe you conceite, that there is lesse charity in Paradise? I say no: for standing before the presence of God, and God being Charity it selfe, it falles not within the compasse of doubt, that Saints pray for vs. But the other said, that for all this hee was not yet satisfied.

Then Verrine told him, Thou art proud, yea and curious in thy nature, thou deseruest not to haue fruition of the light, for thou dost not endeauour to search forth the same. Then they fell vpon the point of the blessed Sacrament, and the Huguenot said, that it was necessary to beleeue that his diuinity onely was there, and not his humanity. Verrine answered that he was really and truely there, both in Diuinitie and Humanity, and alledged diuerse reasons for the same, saying, that who so denyeth that, denyeth the first Article of his Creede, Thou dost acknowledge (said hee to the Huguenot) in thy Creede, that God is Omnipotent, and yet dost now crosse that, and denyest heere his Omnipotency: for if hee be Omnipotent, then is hee of powerfulnesse to performe the same; which he also doth for his body and diuinity are in the blessed Sacrament, whereunto hee added, that Gods word ioyned with his power could not but take effect, and that when God had affirmed a thing, it was impossible for him to lye.

Then said the other, And I affirme that wee receiue him not but by Faith. Verrine answered, This (by Faith) will lead you all to Hell, if you bee not humbled, and giue way, vnto the truth. The other said, And how is the body heere, when it is said, that he sitteth at the right hand of God? Verrine replyed. It is true, hee is so: yet doth he not say, I can be no where but at his right hand, he said, when he made the first institution of this blessed Sacrament; Take, this is my body and my bloud, it is not said, this is by faith, but it is said, This is my body: as often as you doe this, you shall doe it in remembrance of my Passion. Then Verrine added. You deceiue your selues, in that you thinke that the body of our Lord doth fill or take vp any place. No, no, it is not thus, for his body is a glorified body, and is adorned with all the qualities of a glorious body, yea I doe further say, that he being more perfect then all, hath therefore a body so blessed aboue all other, that hee occupyeth no place, but is couered and shrouded in a litle He meaneth the visible accidents, and speaks according to the phrase in Scripture. bit of bread onely.

Disputation between Leu • athan and Verrine. Then there began a disputation between Leuiathan and Verrine in the presence of the said Huguenot and of sundry Catholicks, one of the Deuils speaking an • sustaining the cause of God (which is Verrine) and the other, to wit, Leuiathan (who is the master of all Hereticks) the cause of Lucifer, and speaking interchangeably, they reasoned to this purpose.

What? (said Verrine) is not God Omnipotent? May not hee exact this seruice from the Deuill, to enforce him to doe his will, when it shall be best pleasing vnto him?

Leuiathan did cōtradict him, for he is the father of lyes, & did lye in whatsoeuer he heere vttered. Leuiathan taking the Huguenots part, replyed. My friend, doe not beleeue him, wee are all the fathers of lyes. Ha! you shall shew your selfe very weake to giue credite to his words; beleeue me you are in good way, beleeue me, and hold on your course. Verrine answered, thou lyest, and art not able to prooue it. Leuiathan said, I will sweare solemnly that he is in a good way. Verrine replyed, thou art an accursed spirit, and wilt take a false oath against God and his Church. Leuiathan said vnto him, No, I say, I will take mine oath according to the meaning of God and his Church. Verrine answered, Thou canst not doe it, vnlesse thou haue some sinister and reserued intention. Leuiathan said, leaue this talke, you neede not search so deeply into the botome of this. I onely bid thee, answere to what thou oughtest.

Verrine said, I am heere on Gods behalfe. It is true (said Leuiathan) and I am heere, on the behalfe of Lucifer. Then Verrine said, that is the very reason that thou art not able to say what I say, but onely tellest lies, thou art in the body of Magdalene, that thou maist destroy soules, but I am heere to saue them. That is true, Leuiathan. Then said Verrine, wilt thou take an oath, as I will, affirming that there is but one God, one Baptisme, and one Church? I am heere to take part with God. Leuiathan turning himselfe towards the Huguenot, said, Bee resolute my friend, bee resolute, thy Church is the true Church, thou mayst safely follow these paths.

Then Verrine told him that hee lyed, and that it was the Church of Darknesse, wherein no truth was to bee found: and because they tooke not the help of a candle to direct them to the habitation of truth, but stumbled along with a dimme and darksome Lanthorn, what wonder was it if they miscaryed from their way, and could not attaine vnto it. Leuiathan said, No, this is the true Church, which is beawtified with the fair appellation of the reformed Church. Verrine replyed, I tell thee it is the Gulfe of Hell, because the curious tread dangerously on the brimme of that Gulfe, and are euer labouring and digging neere the brinke thereof, and not being able to finde that which they search after, they doe at length tumble in: and when the head falleth into this pit first, the rest of the members of that body doe easily follow after: witnesse Beza, Caluin and Luther, who alledged and said, that they were Preists and Religious persons, yet did they despise all Religion, and all Ecclesiasticall Discipline. And although darknes issued from thence where light should haue remained, yet for all that, (said Verrine) men ought not to take away Preist-hood, or to abolish the orders of Religion, because there are some wicked Preists, and ill-disposed Religious persons. For prooofe whereof he alledged, that in the company of our Lord himselfe, there was a Iudas: yet who would bee so foolish to conclude that the rest must be as wicked as hee. Then said the Huguenot,Hee speaketh of the whole sect of them. how prooue you that God hath commanded vs to pray to Saints? Verrine answered him, it is an Article of your Creede; if you be wiser then God, why goe you not and pluck him from his Throane? To this he said, I am not yet satisfied in this point, but tell mee, how prooue you there is a Purgatory? Verrine replyed, yes. I will prooue it easily vnto you: I affirme that God hath said, that no defiled thing shal enter into the kingdome of Heauen. To this the other answered, that he was not content with his replications, because the Deuill is the father of lies. Verrine said it is true, wee are the fathers of lyes when wee haue free and vncontrouled scope to speake from our selues; but being constrained by God, wee haue a necessity imposed vpon vs to deliuer the truth. What? thinkest thou that thou disputest with the woman heere? Thou art too arrogant; thou deseruest not to haue thy vnderstanding inlightned: thou art too curious, and what thou hast heere heard will not bee auaileable vnto thee. The Huguenot replyed, hold thy peace, thou art not able to answere, and art indeed but a block head. Verrine answered, it is not words will bring men to Heauen, there must be an addition of some thing else: faith & good works are to be thought vpon by those that will goe to Paradise. Here upon Leuiathan said, turning himselfe towards the Huguenot: my friend beleeue mee, stand stoutly to it, I will accompany thee if it seeme good vnto thee.

Thinking that he had all this while spoken vnto her that was possessed a Mayden of some 19. yeares. Then the Huguenot said, with all my heart, shake hands, & let vs goe if thou wilt. To this Verrine said (directing his speech to the Huguenot) Soft and faire, soft & faire, the Deuil hath no power on her body, although he vse her toung as his instrument to expresse himselfe. But you Sir, where doe you conceiue you are, in some wood or at some May-game? and taking him vp very sharply he said, the Deuil take al those who neuer go to Church, but to commit a thousand sinnes and impieties. The other said vnto him, is there no shame in thee, that speakest thus before thy God: thou art worse then a Deuill to pronounce these words. O accursed wretch, said Verrine, thou doest not deserue the least glimse of light: for when thou spakest this, thou diddest conceaue thou haddest spoken vnto a creature not vnto the Deuill: thou miserable loathed, and abhominable caytiffe: thou art worse then the Deuill: yea, thou hast inwardly resolued to commit some notorious sinne: get thee gone thou wretch, get thee gone. Darest thou to be so hardy, as within a Church where the blessed Sacrament remaineth to conceiue that which thou hast conceiued: thou deseruest death, thou obstinate fellow. Then He went away much discountenanced and ashamed. the Huguenot departed, & Verrine said vnto the Catholicks that were present. What? did you see how this wretch shrunke away, learne you by his example, and doe not doe as you haue been accustomed, kneeling onely vpon one knee when you came to heare Masse. No, no, you should not misdemeane yourselues thus, but should behaue your selues as malefactors before your Iudge.

In The Diuell might represent vnto her imagination both the one and the other at one time. The very same happened vnto the woman of Laon that was possessed. the euening, Magdalene onely was exorcised, and during the time of Exorcisme there was represented vnto her a vision full of horror and amazement, for she saw two Diuels in the semblance of Serpents, each of whom held a soule in their mouth that seemed vnto her more deformed then Hell it selfe: and the fright of this spectacle did endure long after the Exorcisme, and had not quite left her when shee made relation of the same.

The same day father Francis Billet wrote vnto the Priests of the doctrine in this manner.

He doth inuite them to come thither, to shake off that tentation which they had, to relinquish their Company and Order, as receiuing much scandall from the same. Dearest and best beloued brethren, I beseech you in the name of Almighty God, that you would be pleased to come hither as soone as possibly you can: yea if you could to depart vpon the very day or the day after at farthest, that this messenger shall arriue vnto you, and to come hither; where you shall vnderstand of diuers passages and occurrences so strange, so vnheard of, and so vsefull, that hee who is not present to see and to be made acquainted with the same will hardly beleeue it. For they are things of that high nature, that who so vnderstandeth not the bottome and foundation of it, will hardly humble his iudgement vnto the truth thereof. But come, because this matter toucheth the glory of God, and of his Church, the conuersion of soules, and the honour and aduancement of your vocation. Come then, and doe not wonder if, I do so often inculcate this word (come) vnto you, for I doe assure you that it is a matter of importance. Letters speake but once, & therfore I had reason to make frequent repetition of this word. Come then with all the speed you may. I should conceaue my selfe guilty of a great offence if I had not disburthened and cleared my conscience by writing this letter vnto you. You may obiect vnto me, that I am too easie of beleefe, but come and you shall see, that I am not alone of this opinion: If I am deceiued, there are others in the same case, whose iudgements I must beleeue to be more able and more piercing then mine owne. I doe assure you, that if you had seene and obserued these things, you would receiue great contentment thereby, and would rest very well satisfied. For God hath permitted, that a sister of the Company of S. Vrsula, most vnworthy though shee be, to bee bewitched, hauing three Diuels in her body. Her name is Louyse Capeau, who hauing from her youth begged of God to set her in some course of life wherein shee might remaine to his greater glory for the saluation of her soule, and the profit & good of her neighbour: and being entred into that vocation wherein now she standeth, in the first yeere of her nouiciatship God began to instill into her, strong and vehement desires to endure, for her neighbours, all temporall paine whatsoeuer: yea to vndergoe the torments of Hell it selfe, if it might bee done without her separation from God; and hauing persisted till this time in her request, especially when she was to receiue the blessed Sacrament, at length she had her desire, and did accept with great patience all the said paines and torments euer saying these words: Lord I thinke my selfe vnworthy to suffer any thing for the loue of you. Shee made all these requests without asking any mans aduice, because shee euer conceiued, that it was no way within the compasse of sin, so that when shee found her selfe possessed, shee was much abashed thereat, and wondred with her selfe from whence it might proceed.

But God, from whom this was not hidden, did saue vs a great deale of labour, by laying his charge vpon one of the Diuels that were in her body to answere vnto the Exorcismes, and to deliuer the truth what the end was, wherefore he remained in her body. And although the Diuell after many adiurations which the Exorcists made vnto him, seemed obstinate in his silence, and would giue no resolution vnto any thing that was propounded; yet being commanded on Gods behalfe, and by the authority which he hath giuen vnto his Church, and by the vertue and powerfulnesse of Exorcismes, hee did in conclusion roare aloud, as though hee had been outragiously mad, with such high and affrightfull cries, that he was heard a great way off; and so turning to Magdalene of Palud, hee said three seuerall 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, Louyse is thy pledge, and repeated these words three times: her body shall bee afflicted particularly for thy soule, 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 thy selfe before God. I am constrained to lay it close vnto thee: endeauour to beleeue that of thy selfe which diuers would perswade thee to beleeue. If thou thinkest thou shalt be hurt thereby, thanke thy selfe, I cannot doe withall. Doest thou not know what is commonly said? harme watch, harme catch, thereby meaning the torments which shee had and was to suffer, saying vnto her, that she was not to vex her selfe, if these afflictions did fall heauie vpon her: for, said he, why wouldest thou then aske them? Cursed bee the charme by the which God shall receiue so many offerings of thanksgiuing, and men so many showers of benefits; and repeating three times cursed bee that charme, it was not (said hee) our intention, no • the purpose of the Magician and the rest that agreed thereunto, that these things should bee brought to so vnexpected an issue. Our intendment is alwaies sinister and mischieuous, to cause all villanies to be set on foote and acted, and to procure iudgement to follow on the necke of them: wee haue been constrained from God to pronounce and declare him innocent, whom wee suggested vnto Louyse to bee the author of her troubles; wee haue opened and disclosed the name of the Magician by the vertue of Exorcismes, and haue 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, vpon the day of the conception of the blessed mother of God towards euening there were diuers discourses vttered, full of excellency and vse, which hee promised should continue till Christmasse. Hee did in particular labour the conuersion of Magdalene, and in her the conuersion of many others: so that those who heard it twice a day at the time of the two seuerall Exorcismes returned from thence with full satisfaction, the whole assembly being filled with the admiration of it: Whereupon I will ingeminate this word vnto you againe, come if you be wise, and herein make declaration of your wisedome: for true wisedome is to harken and be obedient vnto the will of God. But you may obiect, how proue you that this is the will of God? Doe but come and these doubts shall bee cleared vp and dispelled. You know that there is no good but is accompanied with some difficul • y, come, come, and bee assistant vnto our Lord, and suffer your selues to be a little diseased for his sake who for the loue of you did not feare to approch to Mount Caluary: doe not you then from the dutie you should be are vnto him, be dishartened to vndergo i • is trouble: hee hath shewed you the way, follow your Captaine. And since you are his souldiers, it standeth with reason that you should abide in your Carrisons (I meane your vocation.) Come and bee not fearefull to combate with his enemies, for now occasion doth present it selfe, the enemy is discouered, and you are to fight no longer in corners: and God hauing regard vnto their patience that haue suffered so much for his sake, will in a full measure recompence the same. The Diuell had sworne very solemnly, that all Hell had a resolution to abolish and root out the Christian doctrine and the Company of S. Vrsula, to their vtter ruine and perdition; if their power bad been of sufficiency to compasse the same, God himselfe permitting this for his glory, as he did tolerate the like practise vpon Iob. And to assure vs the better hereof, hee hath suffered the Diuel to reueale it, who hath been enforced to affirme that God would doe now as hee did by Iob, worke good out of these tentations, which the Diuell projected for euill purposes. God is very cunning to draw good out of euill, and is like a skilfull Surgeon who when hee obserueth a man to abound with more blood then is expedient for his health, hee launceth him, and draweth that vnnecessarie superflux of blood from him, not thereby to kill him, but as the Surgeon taketh some blood from him that is sicke, the better to prepare him to be cured, and this is done to preserue him from many inconueniences and dangerous maladies which otherwise would grow vpon him: so doth God demeane himselfe towards vs hauing permitted that we all, without exempting any one should be tossed in this tempest. For the Diuell himselfe did affirme, that hee had left none of vs vnattempted, but said aloud, Francis, be not angry, thou hast had thy share in these tentations as wel as others: and so hast thou Iames (speaking to Father Rets.) It is true Romillon, it is true, all thy people haue been tempted, but be of good cheere Romillon, for thou shalt regaine them all. Peter Barmond hath been tempted likewise but you will recover him, and most vnhappie shall he be if he doe resist it. And hee charged vs to send for him: whereupon there was a letter written which also did concerne the Fathers of Aix, and was deliuered by Father Rets.

We doe 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 Diuels in Magdalens body are forced to obey God; and Verrine doth so taunt and braue them on Gods behalfe, that we all remained greatly astonished. He would not sticke to say, cursed art thou Belzebub, and you Balberith, Leuiathan, Asmodee, Astaroth, and Carreau: yea hee out-dared Lucifer himselfe, telling him that it was fit Almighty God should bee obeyed, and not Lucifer or Hell, or the rest of the Diuels. Hee would oftentimes cry aloud, Belzebub thou art my master, and I am a vassall of thine when I am employed from Lucifer, but now I haue my abode here by the appointment of God: hence it is that I speake so arrogantly before my Prince, and doe braue all Hell, saying to Belzebub, Belzebub I charge thee in the name of Almighty God that thou lie all along vpon the ground; and so treading vpon him, Verrine vttered 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 Diuels) you are all of you Princes, at the least fiue of you: if you haue any command or authority, I charge you answere me, I giue you leaue to call Lucifer to your aide, now hee hath an excellent occasion to shew himselfe. How now Belzebub, wilt thou suffer thy slaue to tread thus disdainfully vpon thee? Then crying to all the assembly hee said: These are my Princes, but now I doe not acknowledge them to be so, but I do this by compulsion not by loue, 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 speake aloud to those that were there present (for there was much people there) come all of you, come, come, I say and feare not to triumph ouer Gods enemies and yours. Then the Company came and trod vpon him, Belzebub not daring to reply against it, or to mutter one word, but remaining exceedingly dismayed. Many other discourses were deliuered by him, the relation of which would take vp too much time; come you if you please, and you shall bee more particularly acquainted with him. Your most humble and most affectionate seruant Francis Billet Priest of the Christian doctrine, hath written this letter. Then hee signed it, as did also Franciscus Domptius, and a good distance below it was written. I Magdalene of Demandoul doe testifie and confirme that all which is written in this letter is true, especially that which mentioneth my repose of conscience. I find my selfe much changed, blessed be God and his sacred mother; for I assure you shee hath much assisted me. Pray vnto God that hee will giue me perseuerance, and his grace, that I may be a thankfull acknowledger of his manifold blessings which in such plenty he hath heaped vpon me.

The Acts of the 20. of December.

THis day Louyse and Magdalene were exorcised, and in the middle of the Exorcismes, The conference between Verrine and Leuiathan. Leuiathan entred into the lists of discourse, and said vnto Verrine. O Verrine now thou hast nothing to say: then Verrine replyed, it is not for thy sake I speake, I now belong vnto a greater master then thy selfe, and him am I to obey.

Leuiathan said, hold thy peace thou art a proud spirit. To this Verrine replied, it is true, wee are all the children of pride. But is it not true, haue not I humbled thee? No said Leuiathan, 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 caitiffe as thou art, I am heere an Embassadour from the living God, and thou an agent from Lucifer; darest thou deny this said Verrine to Leuiathan.

Not I, said Leuiathan: then Verrine said, I am an Ambassadour from God, who hath sent mee hither to put his will and not mine owne ends in execution. To this Leuiathan replyed, are there not other Ambassadours? 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 Ambassadour, hee 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 doe what seemeth good vnto him; for he may vse small things to effect matters of great waight and importance.

Leuiathan answered, there is a great difference betweene them. True (said Verrine) yet if the Kings of the earth be invested with this power, how abundantly more shall the King of glory possesse 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 doe it, since hee is Omnipotent? yet is he not a whit the lesse King, or the lesse great, this doth not diminish or bring an ebbe vpon his glory: nay it is so different from that, that it is a touch of his greatnesse to bee able to force our will, for of our selves we are all wicked, but God is able to transforme our rebellious nature into obedience, yea to make thee Leuiathan, and thee Lucifer to stoope and double vnder the yoke of subjection; for hee is above you all and can easily force obedience from you. Leuiathan said, What? dost thou looke to draw mens attention vnto thee? thou art but a Divell.

True (said Verrine) I am but a Divell, but being by God compelled to deliver a truth, I cannot but performe it. Knowest thou not, that hee raised Lazarus from the dead, and that his all powerfull word in speaking a fiat, framed whatsoever seemed good vnto him? Yes, (said Leuiathan) but Lazarus did not hinder or resist that miracle that was wrought vpon him, but these creatures here doe impeach and stoppe (as much as in them lieth) the execution of Gods pleasure. Verrine answered, He is omnipotent, and changeth evill into good, nay, hee is of more force to attract and expresse grace out of sinne, then hell is of malice, to draw sinne out of grace: for he is king of the whole earth, and when he commandeth whatsoever suteth with his good pleasure, I see he is obeyed; because he that doth command it, is a King. God were not himselfe, if he were not more powerfull then his creatures, nay I affirme, that then the Divell would be mightier then God, for he can worke evill out of good, and cannot God worke good out of evill? You see how bold I am. Leuiathan said: God doth indeed call Against sinners. men vnto him by many secret inspirations, by the teaching and instructions of learned men, by the threatning of his judgements, and by the Angels themselves, yet for all this they are so hardned in sinne, and so grosse of heart, that although they see themselves hemmed in on all sides, and cannot avoid to be converted vnto their God, yet in their arrogancy and flintinesse of heart, they will not sticke to say, Lord thou art willing to receive me, but I am not desirous to come vnto thee, for I have nought to doe with thee. I had rather be a pray vnto the divels, and have a full fruition of all sorts of pleasure, then bee received of thee, and casheere them.

It is true, said Verrine, that thou hast spoken. There be sinners of that improvident obstinacie, that they will remaine determinately setled for many yeeres together in their wickednesse, so that God is incited to a kind of anger, and would be full of impatiencie at it, if such passions could take place in God.

But I affirme, that they cannot reside in God, for they would argue an imperfection in him: but if God were capable of impatiencie, or if he could bee grieved, I say, hee would weepe when hee beholdeth those obstinate soules. But God is not subject vnto griefe: for they who affirme that the sinnes of men doe strike a sadnesse into the holy Ghost, are not to be vnderstood as if the holy Ghost were indeed grieved, it is a sinne to thinke so, but that he doth dislike and abhorre these abominations; yet being an excellent painter, he is able, when he pleaseth, to correct any deformitie in this his portraicture. Thou knowest Leuiathan that this is true, and that I am here by the appointment of God, but am tied and bound from revealing of sinnes. Leuiathan said, Thou lyest, for thou hast divulged them, and art now convicted of a manifest vntruth. It is true, (said Verrine) but this is done for the good of these sinners, neither could the miracle be manifested, if the sinnes were not divulged. Then turning himselfe to Saint Magdalene, hee said these words: It is true Magdalene, thou wert a sinner, neither doth it redound vnto the dishonor of God, or lay any disreputation vpon thee that thou wert so, nor is there any diminution of thy happinesse because thou diddest formerly offend. That is true, said Leuiathan, but there is a great difference betweene this and that Magdalen: she needed no Divels to convert her, but was reclaimed by her owne care and industry, and therefore it is not probable that God hath sent thee into this body for the conversion of these two soules, since there be many other meanes to bring this to passe without thy helpe who art the father of lies, and whom no man will scarce beleeve. Hold thy peace (said Verrine) accursed spirit as thou art, and give me audience. It is true, I am in this body, God having suted and fitted his pleasure to the desire of this creature: I am here expresselie from Almightie God, for his glory, and particularli • for the conversion of these two soules, and miserable shall they bee if they bee not converted.

Thou tellest me, that Saint Magdalene was not converted by the Divell, it is true, but wee live not now in that time when God came downe from heaven, and with his Humanitie and Devinitie did labour the conversion of soules: but I say withall, that he is still the same God; and therefore is able to give birth vnto those works, whose greatnesse may equall the former.

It is a truth (said Leuiathan) that God is not in the world as in times past, yet hath he bequeathed vnto his Church his Sacraments, Preachers, and many other remedies which were not practised in those daies. But none did euer reade that God made Divels his instruments to convert soules, since they are the fathers of lies, and stuffed with all kind of malice and falsehood. Who without great difficultie would give credite vnto them? there is no man but would be readie to object, that God hath many other meanes to gaine soules vnto him, without taking the service and furtherance of the Divels.

It may be so (said Verrine) but tell me Leuiathan, are there not oathes whereby a truth may be averred. Leuiathan answered, Knowest thou not that weOf these false oathes, see the acts of the 18. of December. never sticke to take a false oath? I am sure thou knowest it; witnesse the oath that was lately taken amongst the Capuchins, you know my meaning. To this Verrine said, Either make it appeare vnto mee 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 requisit thereunto, doth bind and is in force, and whosoever will deny this, must deny the omnipotencie of God, all the authoritie of the Church, and all the bookes of Exorcismes.

To what purpose doe men exorcise, and make interrogatories vnto diuels, if their replies be never consonant vnto truth? It were an idlenesse to be prodigall of so much time, and to wast so many yeeres, if this were so. It were much better that Exorcists should spend their time otherwise, and take vpon them some other course of study. To this Leuiathan answered, I have affirmed, that all oathes are not true, because of the sinister and perverse meaning and reservations of the Divels. I confesse (said Verrine) all are not true, because when the Exorcists are not heedy and well advised of what they goe about, wee are so mischeevous that wee reserve some secret and sinister intention, but when we are enforced like gally-slaves by the power of God, I tel thee wee must obey his pleasure; and therefore Leuiathan thou art consounded. For I my selfe, not from my owne will, but vpon constraint from God, haue lessoned and warned the Exorcists to apprehend aright all the intentions and ceremonies whatsoever that are requisite in the making vp of a true oath.

Then said Leuiathan, How darest thou speake thus in my presence, knowest thou not that I am mightier then thy selfe. I grant it, (said Verrine) thou art mightier then I to do a mischiefe, for thou hast more knowledge to doe it, thou being of the order of Seraphins, and I onely of the order of Throanes. I am one of your slaves, but let me tell you I doe not now respect any of you, (meaning the princes that were in the body of Magdalen, every one of whom hee braved one after another.) What? (said he) answere you nothing? Are you such gallant doctors, and can you make no reply? Ha, you would answere now if you knew what. Come on, speake, speake.

The answere vnto this blasphemie is set downe in the following discourse. Leuiathan replied, knowest thou not that when sinners are obstinate, they are vncapable of conversion: nay, God himselfe is not able to winne them vnto him; witnesse Iudas, whom our Lord could not convert. How canst thou then conceive, that a Divel should bring this to passe, when God himselfe by the practise 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 evill to good. Knowest thou not that God is a cunning Painter, who can fashion and make vp a picture when it seemeth good vnto him, and is contented, if they doe but leave him the table to worke vpon. It is true (said Leuiathan) if the creature doe not hinder it; for God hath created man without his aide, but cannot save him vnlesse he co-operate and give assistance vnto it. Verrine answered, If the body and soule doe remaine together, it is all that God desireth, who well knowes when to take his pencels to correct and perfect vp this table. I affirme further, that if he will he is able to make it more beautifull and more goodly then ever it was before, which he may easily doe by laying on colours of more freshnesse and luster. Knowest thou not that hee is the father of the prodigall child? If the fathers of this world be thus loving towards their children, and doe cherish them, and yet doe sometimes threaten them, not to hurt them thereby but to make them wiser and better advised: how much more shall hee shake the rodde of his iudgements over them to preserve them from the hands of Iustice.

And when the child of God shall acknowledge his fault, then shall he returne vnto his father, and humble himselfe before him; for as the prodigall child did demand his patrimony to be giuen vnto him, which when he had gotten from his father into his owne hands, hee wasted all in riot, and was at length driven to such necessitie, and extreame penurie, that he was forced to feed with hogges: so fareth it with sinners, God heapeth on them such plentie of his blessings, that they are even glutted with the multitude of them: yet when they have consumed all in the heighth of prodigalitie, this gratious father embraceth them, and taketh them vnto him, if they will not adde wilfulnesse vnto their wast. For if worldly fathers are so loving, shall not God who hath created them, bee much more gracious and good then they? I grant (said Leuiathan) that there are many prodigall children, but very few propose that first prodigall child for their imitation, that like vnto him they may returne 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 doe they remaine in their obstinacie, and are still nailed fast to whatsoever savoureth of malice and mischiefe: and notwithstanding that God calleth vpon them by many inspirations, yet are they resolved to reply vnto these his holy motions; We will take our fill of all worldlie pleasures, whatsoever it cost vs. It is true, said Verrine, but yet when God will, he can worke good out of evill, for otherwise he could not be Omnipotent. It is no impotencie or imperfection that he is not able to sinne or lie; it is rather an argument of his Omnipotencie, and of his transcendent perfection. We are both of vs Sargeants, and doe both execute our commission, though after a different manner: for thou doest here fulfill the will of Lucifer, but I doe accomplish the good pleasure of the Almightie. Thou maiest thinke that I doe brave thee; I tell thee still that wee are Sargeants sent, as it were, from two severall parties, and doe the wil of them that sent vs: and although we doe not both execute the same cōmand, yet are we stil Sargeants. So if two preach, and both think they deliver truth: as for exāple, a Preacher of the Church, and a Minister, although the action of preaching be commō vnto them both, yet doth it not proceed frō the same spirit, because the Preacher of the Church vttereth the truth, but the Minister hath his vnderstanding perverted by errors, and doth interpret divers passages of the Scripture according to the giddines of his privatfancy, and is so self-conceited (for they have al of them a touch of curiosity) that he doth imagine he is able to bound in the Omnipotencie of the Father, the wisdome of the Son, and the goodnes of the holy Ghost within the narrow limmets of his owne vnderstanding. But such come far short, and have their braine too much scantled, to comprehend God & his infinite perfections. God is wise, for he is Wisdome it self, & needeth not the advise either of Angels or men, much lesse of divels. I tel thee Leuiathan, that I am but the bare reporter of these things, and to effect this I doe thus trouble her that is possessed: for except God did put in vse his authoritie and force which he hath over Divels, he were not God. I am of opinion, that those who will not humble themselves, might doe well to assault God, and take his glorie from him, and translate Lucifer from hell to seat him in Paradise. It is a grosse errour to conceive that God is not more able to convert evill into good, then the divell is to change good into evill. I affirme that God is omnipotent, and therfore may do al things, and when he pleaseth to put his power in practise, he can force the Divel as a Gally-slave, & as like vnto a Iudge, can make the malefactor to tremble before him, and can compell him to accomplish his will when it seemeth good vnto him. They that do not beleeve this, are accursed, & want the first article of their Creede, which faith, that God is almighty. I submit my selfe to these things, because God himself obeyed his Executioners when they nailed him to the crosse. The Saints, whēthey were lead to the place of their Martyrdome, obeyed the will of their executioners, and yet thereby they did not intend any glory either to the hangman, or to the Divell, no more then did our Lord, vnto whom the vertue of obedience is most pleasing and acceptable: whereof I will now speake.

I resisted as much as I could, and said vnto our Lord, no, I will not deliver this truth: hee told me, thou shalt be inforced thereunto. I answered, No, no, they have bookes enough that doe plentifully declare this argument, but hee constrained me so that I must now begin with the vertue of obedience. Then Verrine began to say. What say you now to this point, learned Doctor (speaking to Leuiathan:) Thou art the Doctor of the The places and offices of divels are distinct. Hereticks, come and deliver your opinion. And thou Belzebub, thou art that proud one, and doest fill men with curiositie, and cocker them vp in their arrogancie: And thou Balbarith, thou art hee that saiest, Hee that loveth God, will have him often in his mouth, and by this meanes makest mē to fort weare God: And thou Asmodee, thou art he who doest corrupt youth with thy loose speeches, and lascivious lookes: And thou Astaroth, thou art he who assaultest men with idlenesse, especially you that are Religious persons: and thou Carrean, thou hardnest mens hearts, and thinkest to gaine all before thee: knowest thou not that with one poore word, with a Fiat, he can doe whatsoever seemeth good vnto him? doest thou not know that he is able to raise the dead? I tell thee it is very easie for him to doe it; witnesse the daughter of the chiefe Ruler of the Synagogue, when he tooke her by the hand and bad her rise; which signifieth vnto vs, that a sinne committed in thought, and only knowne vnto God and onely hurtfull vnto the soule alone of him that doth commit the same, is easilie pardoned.

Three sorts of dead men. There are three sorts of dead men, as there are three sorts of sinnes: For there is the child of Naym the widow, whom they carried out to be buried: thereby intimating vnto vs, that there are some who are dead in vaine speaches, and they are carried out of the citie, that is: they flow from the soule into the mouth, and are there vttered, and the offence thereof commonly tendeth to the scandall of their neighbours. This is represented vnto vs by that young man, whom our Lord commanded to rise, and gaue him to his mother. Wherby hee gaue signification vnto sinners, that when they have offended, they are to be presented vnto their mother, which is the Church, as God commanded to bee 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 sinnes, and remaine obstinate in them 20. 30. 40. 50. yeeres, represented by Lazarus who had a stone laid over his graue. And the reason why God commandeth to vnbind him is, that hee might declare how much authoritie hee hath bequeathed vnto his Church, and how much Priests ought to be had in honour and estimation; in reproofe of those who say they will not confesse themselves, obiecting, why should I humble my selfe before a Priest? is he not a man, nay, is hee not a sinner as well as I? why then should I declare my sinnes before a Priest? God is gratious, and will pardon me without confession. Then Verrine began to speake of obedience in this manner. Touching Obedience. Obedience of all vertues is the most pleasing vnto God. Charitie is a great vertue, because without it there is no entrance into Paradise. Faith is also a necessarie vertue, for without faith it is impossible to please God. Hope also holdeth the same ranke, because it is our guide to heaven. Humilitie also is the groundworke of all vertues. To bee briefe, all morall vertues are profitable, good and praise-worthie: for I doe not affirme that a man may attaine vnto heaven without Humilitie, and without Charitie and other vertues; but I averre, that hee who stands possessed of obedience, is garnished with all other vertues whatsoever. Obedience is the most excellent of all vertues, I meane perfect Obedience, for he that is perfectly obedient, is humble and charitable, he is confident, and persevereth vnto the end: nay, I say further, he that is truely obedient cannot die, I meane an eternall death. For some may obiect vnto me, that Isaac was very obedient vnto 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 doe not dye, but saith they sleepe as it is true. Isaac, thou sleepest, and shalt bee awakened at the day of iudgement. If thou have the integritie of Obedience, there will be no opposition against thee: consider this well you that are Religious persons, and haue vndertaken the vow of Obedience. Remember that your God was obedient euen vnto the death, I say vnto the death of the Crosse: he did not murmure against his Father, and say, Father this Mountaine is too steepe and vneasie to come vnto (meaning Mount Caluary) no, hee said not so. He did not speake vnto his Father that he should so prouide that he might suffer death in a Chamber or in a Hall, because this mountaine was so loathsome, and so full of displeasing obiects that it seemeth a very compound of noysome sauours. No, no, with a full desire and free acceptation hee embraced death for the loue which he bare vnto you.

You that are religious persons learne to obey your Superiours when they impose any thing vpon you, and say not my Superiour commandeth mee things of such vneasie performance, yea, almost so impossible to bee done that I know not how to turne mee vnto them. A religious person will not stick to say: Ha, my Superiour commandeth mee to declare my fault openly before people: this will edifie my neighbour but a litle. Let his Superiour command him to goe to Rome, and hee shall say, I know not the way thither: let him inioyne him to fast, and hee will say, Ha, my father, I am of so tender a constitution that if this pennance bee imposed vpon me, I shall be sick: how harsh and vnpleasing is it to be put to weare shirts of hayre. My Superiour is so froward that he is not to be endured. If the Superiour shall say vnto him, thou shalt vndertake to murther one of thy brethren, and the other not knowing the intention of his Superiour, who speaketh this from his mouth not from his heart, onely to prooue him, will gaine-say him, he is not obedient, and therefore not humble: for obedience is the daughter of humilitie, and hee that is truely humble is alwayes obedient.

Learne you that are Monkes and Fryars, and read in this excellent booke, that is to say, vpon the tree of the Crosse: It is your God who hath obserued his three vowes carefully, and as he ought: the vow of Chastity, for hee is puritie it selfe, and surpasseth all the Angels and creatures whatsoeuer as one that is immaculate and without blemish.

Touching the vow of Pouertie, he hung naked vpon the Crosse. He might haue beene accompanied with his traine of Princes (which are the Angels) hee might haue had garments to couer him, and whatsoeuer else was needfull, yet hee despised all, to demonstrate vnto you that are Religious, that you ought to surrender your purse and treasure vnto him, and suffer your Father to prouide for that which is necessary for his children.

Touching the vow of Obedience, he hath been more obedient then euer any was, I speake this to you Preists and Monkes: behold your selues well in this glasse, and read ouer this booke aduisedly, it consisteth but of two leaues, and yet containeth all perfection: there are but two words within this Booke, Obedience and Humilitie, yet if a man be rightly informed how to draw out the quintessence of this Booke, he shall there finde all sorts of vertue that may any way further or yeeld conducement, to the attaining of so high and sublime a perfection. To what end doe you exhaust your selues with studying, and doe so painefully imploy your selues in reading of bookes? Be but conuersant in this booke and you shall be able to performe the will of God.

If a seruant obey his Master, how much more ought a childe so to doe? Wee that are Deuils are as seruants or rather slaues, and doe nothing but constrainedly and by compulsion: but you that hope for an heritage in Heauen, are bound to loue and serue him. I further say, that God hath three sorts of seruants: There are that serue him onely by constraint, and those are such as onely feare Hell, and if that stumbling block were away, they would not care to drench themselues in the puddell and pollution of any sinnes whatsoeuer. Others serue like hirelings, as doe those whose scope and aime is the attainement of Heauen, saying, God hath promised vnto vs Paradisus therefore we shall doe well to obey him. But there are a third sort more aduised, who doe not make either Paradise or Hell their scope, but doe the wil of their father purely out of loue, and haue not their end mixed with any secondary regarde of recompence: they set their confidence in God with their whole heart, and beleeue his prouidence in preparing for thē whatsoeuer is necessary: for (say they) if his care descend to birds and beasts, how much more will this his care extend to vs? God heerein behaueth himselfe like a Marchant who separat's farthings from sous, crownes from peeces of fower, setting euery sort a part by it selfe against the time he shall haue imployment for them, yet doth he not contemne his other money. So fareth it with God, hee taketh Religious persons, and those whom hee hath marked foorth for his seruice, and putteth them to his vse and imployment, that they may performe some seruice of importance for his glory: yet doth he not despise the lay-men, but receaueth them all if they walke in his commandements, as doth the Marchant all the rest of his money. Those that are refractary would haue their Superiour to bee obedient vnto them and not they vnto him: this is not well. No, they must be obedient beyond others, for know you not that they are tempted by the Deuill beyond others? If a great Prince or a great Lord offer to appropriate himselfe to the seruice of God, presently doe wee oppose and affront this his godly designement, we tempt him and say, Sir you leaue at ease in your own house, you haue thus many Pages, and thus many Gentlemen that waite vpon you, besides many groomes and Lackies: you are able to liue plentifully and neuer trouble your selfe: besides you are of a great house: Sir, doe not slaue your selfe when you may liue in libertie You shall haue a Superiour of base parentage, will you euer endure to obey him? You must beare the scrip vp & downe the towne: you must weare a shirt of haire, and must discipline your selfe. Ha Sir, this is too great a burthen, you will neuer be able ro hold on this course: diuert this resolution, beleeue mee (saith the World) and they are not a few that beleeue and follow these perswasions. The childe in reason ought rather to obey his Father then the slaue his Master. The Master and Mistresse, when they haue disobedient and stubburne seruants, doe presently pay them their wages, and say vnto them, you are not for our turne, you are to depart and goe forth of our doores: so should a Superiour demeane himselfe to his inferiours when he seeth them inclined to contumacy and rebellion, Get you gone, goe foorth of doores, for you are not to be heere to follow your owne fancy, those that behaue themselues vnduetifully are not to abide heere. But they may obiect that it is lawfull to propound vnto the consideration of their Superiour some kinde of commands whose lawfulnesse 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 himselfe and thinke that his iudgement may easily goe awry. I grant, that in some cases hee may modestly reprehend his Superiour, but alwaies in great charitie, not by way of reprehension but by way of aduise, saying. Father, it seemeth vnto mee that you haue done such a thing, or haue vttered such a speach, which in my opinion might better haue beene done or spoken after this manner. But this is to be done in great humilitie and feare, as if he were to speake before God. Because Superiours are Gods on earth, and those that yeeld vnto them obedience cannot doe amisse, prouided alwayes, that the thing which is commanded bee not In what case the Superiour is not to bee obeyed. against God or the Rules of his order or against himselfe: for in this case he is not tyed vnto obedience. Nay, I say further, he is bound to slight him, to oppose him, and to reprehend him if hee should command any thing that might directly derogate from God or the good of his neighbour, that is to say, he is to speake home vnto his Superiour, to open his fault and lay it before him if the fault be publick, as if he should command any one to preach heresies, or to doe something contrary vnto his Vowes, I affirme that in this case it is lawfull for the inferiour to reprehend his Superiour.

In the euening, 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 doe agree vnto him: these are no matters of scorne or mockery, cursed are al they that doe not beleeue it. Then God being willing that By way of Reuelation or intrinsick intelligence. Verrine should speake something touching Confession that mens soules might be instructed and bettered by it. Verrine answered God, that they had banqueted sufficiently, and that there was no reason why Deuils should be mens Phisitians: they will not beleeue Angels, nay they wil giue no credit vnto God himselfe: for they haue said, that he was a dronkard, and a foole, much more will they affirme that the Deuill is a liar.

If thou saiest, that then by a consequent they must deny thy power, the authority of thy Church, and the vertue of Exorcismes, I answere, that they doe already deny the communion of Saints and the Sacraments. And if thou saiest that thou wilt guide them with thy light, I answere that they neither search nor seeke after the same. The Turkes may haue some shadow of excuse, and may pretend ignorance, but Christians may learne (if they will) those things, which they are to beleeue and take knowledge of. You are the Pictures of this master painter; and vnhappy are they that suffer themselues to bee soothed vp by the faire semblances of the Diuell. The cōstraint which the Diuels s • fter whē God commandeth them. Cursed be the houre wherein I am thus forced to open the meanes how men are to confesse themselues.

Against Leuiathan the seducer. Thou art hee Leuiathan who makest some to deny the wisedome, others the goodnes, and many the power of God: thou art hee who teachest them new interpretations, which antiquity neuer heard of; thou art the author of all heresies that euer were, are, and shall bee. Thou art accursed, and wouldest haue plucked God from his Throne: thou art blinde, and those that follow thee, say Credo without Credo; and when the blinde leadeth the blinde, both fall into the pit. Thou art the Doctor of the false Church, and although the father and mother should forsake their owne childe, yet would God neuer abandon his Church.

He meaneth a childe that is at liberty, and keepeth house of himselfe: for then the father is not bound to cary an eie ouer his child, but the Pastour of his soule is to take care ouer him, as long as he liueth. A father is not to answere for the sinnes and faults of his childe; but hee that is a father of soules must bee accountable for the transgressions that are committed by his children. You therefore that are the Father and chiefe Pastour, looke you vnto your charge. Confession is to preceede the holy Communion, and Humility must take possession in your harts, if you will haue your requests granted vnto you. If a King be to be intertained in your house, you will presently decke foorth the same, and make your preparations sutable to so great a State; and how dare you then receiue into your vncleansed 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 Pennance. For the sinfull soule is the habitation and cage for Diuels, and is a Christian soule, not indeed, but by appellation onely. You come into a Church and kneele vpon the ground, and wish that Masse may bee quickly finished, but you doe not consider that the Priestly dignity surmounteth the ranke and condition of Angels. I tell you, you are to bow your knees as oft as you shall heare the name of Iesus: wee are a great deale better then you, for although wee obey not God for loue, yet doe wee yeeld vnto his pleasure by constraint, and in the vertue of Exorcismes.

If a Harbinger of Court should come and tell thee, behold the King is desirous to come and lodge in thy house; thou wouldest make many excuses, because thou dost esteeme thy selfe vnworthie of such honour; and wouldest labour to garnish thy house with whatsoeuer might be pleasing, or might adde any beawty vnto thy habitation. So should you take the broome of true contrition and repentance, to brush and sweepe the chambers and roomes of your soule, that when the King shall come to reside there, hee may make it his Palace.

You that are poore and ignorant people, you must not say when you kneele to the Priest in Confession. Father, declare vnto me my sinnes; this is no good forme of proceeding: for if in matters of slight importance concerning the body, euery man hath his vnderstanding Signatum est super nos lumen vultus tui Domine. Rom. 2. Conscientia accusante, aut etiam defendente. quick and able, much more should their conceptions bee free from dulnesse and earthinesse, in those things that appertaine vnto the benefite of their soules, and which are of a higher consequence: yet contrariwise men for the most part are insensible and dull in the apprehension of them. There are those that doe daily confesse themselues, and doe yet forget many of their offences; how then shall they giue an exact account of them, that confesse themselues but from yeare to yeare, or from six moneths to six moneths? Thou wilt not shame to say, Father I doe not remember my sinnes, let me heare you to aske and examine mee. O deafe and blinde caitife! art thou able to giue audience vnto the Diuell, and to fall into those sinnes, which hee inticeth thee to plunge into, and dost thou refuse to harken vnto the voice of God, who desireth to breath into thee the remembrance of thy misdeeds?

Others say, To what purpose should I confesse my selfe? Is not the Priest a sinner as I am? Haue I nothing to doe but to expose my sinnes to his knowledge? Beware of these contempts, I tell you they are instigations of Sathan, framed purposely to bring Priest-hood into disgrace, which is a calling more high and noble then is the dignity of Angels: for the Angels doe indeed contemplate the face of their God, but he It is a phrase of speech vsed in ye Scripture where it is oftten said, that God descēded on earth, or the Word came from Heauen, as also the same phrase is giuen to the holy ghost, although they stirre not frō thence, neither moue they by a natural & locall motion, but they are here often in the truth. discendeth from Heauen vpon the Altar, at the consecration made by a Priest.

Your processe that is entred in the high Court of Heauen, is full of difficultie and doubt, so that the euent thereof is not knowne to the Saints themselues: yet is the Mother of God a party with you, who together with your guide-Angels is euer pleading on your behalfe, and saying, Lord take compassion on them.

Before the time of Confession, prooue your selues, examine your owne consciences, pray vnto God with teares, and make your intercessions vnto Peter, Magdalene, and the good theefe. The good theefe of his owne accord confessed his sinne, and reproued his companion, What? hast thou no feare 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 hee linked and mingled his death and torments with the death and torments of Christ Iesus.

Your God doth endeuour to draw you vnto him by many admirable meanes, he will diuide the contrition, and acknowledgment of your sinnes amongst you, and will stirre you vp to recall them into remembrance, if you will giue eare vnto him. You should be patient in whatsoeuer aduersity may befall you: you should euer stand before your iudge, like vnto men that are guilty of high treason, and should thinke that the paines of Hell are not of equall proportion vnto your demerits, and that you are not worthy to That is to say, they are worthy of a higher punishment, & that to indure them, is a fauour in respect of their deseruings: as a Parricide is not worthy of whipping. suffer them.

God is better knowne vnto them that cast downe their eies on the The example of the Publican and the Pharisie in S. Luke 18. cap. earth, then to those that stare vp to heauen. For what are you but a compound of dust and ashes? meate for wormes, and a pitcher of hansome earth, apt to breake, and subiect to a thousand miseries and mischances? You are therefore to abstract your cogitations, and to place them aboue vpon the goodnesse of God, who for your sakes hath created the Heauens, and filled vp the number of Angels, yet are you still hardned in your iniquities.

God pardoneth mans offences easily, if so bee that hee lendeth his helpe and forwardnesse vnto it: for God is hee that doth operate, and man doth co-operate with him.

If you should dwell in a darksome house, and would faine enioy the benefit of the light, you ought to open the doore vnto him that bringeth his torch lighted vnto you, for hee is not worthie to bee enlightned by the torch, that will refuse to open the doore to him that bringeth it. And if hee should afterwards complaine, that hee sitteth in darknesse, and by meanes of being depriued of this light, hee is not able to worke, hee will bee answered, that himselfe is the cause of his owne misery, and that hee iustly looseth the light of the day, because he shutteth his doores against it. Thus when God speaketh to the soule that is ouercast with mists and darknesse; open thou poore blinde soule, open the gates of thy will vnto mee, I am that Sunne of Iustice, which will Dilexerunt homines magis tenebras quam lucem. illuminate and shine vpon thee: yet will not the soule open vnto mee, but chuseth rather to bee wrapped vp in darknesse. And why? because if I should enter in, I should discouer by the cleernesse of my light whatsoeuer lieth buried in obscurity, and should chase thence that palpable darksomnesse, wherein the soule is so dangerously muffled. But alas! it rather laboureth to be shadowed with darknes, and to wallow stil in voluptuousnesse and delights, (which are lost in their very fruition) then by paines and industry to bee blest with the full possession of a perfect light.

Confession followeth contrition, and before Confession euery one ought to examine himselfe, and say, O my God! what am I, that I should receiue such manifold blessings at thy hands? Thou hast redeemed mee from the clawes of Sathan, and hast retired mee vnder the couerture of thy wings. Good God, I esteemed my selfe a malefactour waiting to heare the sentence of death pronounced against mee, and yet hast thou in goodnesse repriued mee from this prison, which is narrow, darke, and full of horrour, and besides the free donation of my life, thou hast infranchised mee with the seruants of God. Good God, I was a malefactour and stood conuicted of grieuous and master-sinnes, yet was it thy good pleasure to remit them vnto mee.

After Satisfaction. Confession, euery one is to looke vnto satisfaction, but how many are there that hold not themselues endebted to God, but that God is a debtour vnto them? Who so demeaneth himselfe in this sort, let him know, that Heauen is barred against him, except hee labour to strengthen himselfe with good workes, and not to appeare empty-handed before his God. For to what purpose serue the commandements, if good workes be not necessary to saluation? You goe awry, if you imagine to bee saued by doing of nothing; for God cannot lie. Therefore you may boldly say vnto him, Ha! my God, with what aboundant mercy hast thou brought back my soule from Hell, and endowed it with thy sanctified grace? Good God what haue I miserable creature deserued to haue thy fauours doubled and heaped vpon me? O infinite and immense eternitie, thy benefits towards mee know neither end nor number, and I frankly confesse my incapacity to comprehend them. God of mercy, thou hast condemned those once-beawtifull and goodly Angels to the pit of Hell, for one sinne of pride, and doest thou take compassion of me? what of me, that haue so often transgressed against thee?

AfterBy intelligence and reuelation. See the following Act. This is also a discourse of the blessed Sacrament: but hauing mentioned by compulsion the same things formerly, he was vnwilling to begin another discourse of an argument to full of disgust vnto him: and touching which he had as yet no commission to speake of. this discourse God commanded Verrine to giue the assembly there present the last course of confections and sweet meats. Then began Verrine to confesse and say, I am able to say no more, let them goe to the Apothecaries if they will, and buy them comfeits. What regard I whether their mouthes be sweetened or distasted; for my part I would they might bee all dragged by vs to hell, they should see how well wee would entertaine them. God answered him, This supper is not dressed for thee. I command thee to say and doe that which I haue now decreed. After much resistance, Verrine said, I can resist no longer, he is farre stronger then I▪ and being omnipotent as he is, he will bee obeyed by faire meanes or foule, otherwise he could not be omnipotent. Then said Verrine, God himselfe hath instituted the blessed sacrament of the Eucharist, I speake it as forced vnto it, and against my custome, and the fashion of the other Diuels. For when they were to speake of God, or of Mary, they were all accustomed to say, him and her, without any other addition; but I who take Gods part,God leauing him to his naturall disposition, and not employing his absolute force against him. and am not now-sided with hell, am constrained to speake 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 your selues how God saith, open mee thy heart: for to you doth it belong to open, and garnish it with faith, hope and charity; and to beleeue that Christ Iesus is in the blessed Sacrament with his humanity and diuinity.

Of the blessed Sacrament. You will aske mee, how or by what meanes is hee there? I tell you, you are not with such curiosity to pry into the meanes. Beleeue simply that hee is a glorified body, and taketh vp no place, and therefore may easily lie hidden vnder the species of bread.

Hauing spoken thus, hee said vnto the Priests that were there present: You that are Priests, how could you dare to touch your God, if hee were there visibly and not vnder the forme of bread? I tell you, you could not be so hardy as once to approch vnto so great a light: for his sacred mother on the day of his natiuity, dared not as it were to touch his hands, although she had carried him nine moncths in her wombe. Know ye not that Moses when hee came downe from the Mountaine, and had spoken with God, was faine to couer his face with a vaile; for otherwise the people could not endure to speake with him, so brightsome was the light that beamed and proceeded from his face? Then he suddenly turned to Leuiathan, one of the Diuels in the body of Magdalene, and said, Hola! you that are such an illuminate doctor, what is it you now say? pleade now thine owne cause (O Doctor) in a close corner of Hell, as heereafter I my selfe may chance to doe, but now I am a partisan with the Doctor of doctors, who is also wisedome it selfe. Then againe hee turned his speech and said, Beware, bewareOf the holy Communion. you that approch vnto the holy Communion, how you receiue God in your harts, whom the heauen of heauens cannot containe. If the King of France (O man) were desirous to come to thy house, wouldest not thou presently say, Ha, sir, my house is too little to giue entertainment or harbourage vnto your Maiesty; I beseech you sir, spare your paines to visit my poore cottage, and haue respect vnto my wants and pouerty. To this some or other will answere, It is the Kings pleasure to haue it so, hee is wealthy enough, and will cause whatsoeuer is necessarie to bee conueyed vnto thy house, for hee hath his Pages, seruants, and traine, that will take care of these things; he hath no need to borrow thy goods, or any thing else that belongeth vnto 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 hee commeth to thy soule, if thou doe but bequeath vnto him the habitation of thy will, he will hang the roomes thereof with the rich Tapistrie of all sorts of vertues. The holy Communion is the table of the King of glory, yet do you carelesly venture vpon the same, as if it were the common boord of an Inne, or as if it were a maygame, and place to dance in. The Pages and seruitours of this table are the Angels, yet not regarding all this, you giue a thousand occasions of scandall in the Church, to wit, by thoughts, words, and other misdemeanours which I will not speake of, yea you there act diuers villanies and vncleannesses, where of the Turkes would blush to be found guilty. Aske therefore those sweet fruits, the seven guifts of the holy Ghost, and so shall God water you with the dew of his grace in this world, and cloth you with eternall glory in the world to come. How easily would you loath all the pleasures of the world, if you had relished your mouthes neuer so little with the delicacies of your God. You that are poore are many times riotous, and spend in an howre all that you haue gotten in a whole weeke for the maintenance of your families. A Christian should imitate Christ Iesus; Qui manducat indigne, &c and since that reward is the fruit of labour, in vaine doth hee who will not labour expect a reward. Thinke againe and againe vpon this fearfull sentence, which God will one day pronounce Ite maledicti, then all processes shall bee ended, And there shall bee no more Appeales. Giue thankes vnto God after you haue receiued the Communion, for it is a great blessing, which hee bestoweth vpon 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 conuicted of high treason; but it is a greater wonder to withdraw soules from sinne, and to winne them to grace: for sinne is of a greater distance from grace then heaven is from earth:The Divels and the damned are witnesses of this. hence it is that the remission of one onely sinne, doth chalenge from you a perpetuall giuing of thankes.

The least blessing that God bestoweth vpon a man is of more worth, then if a mighty King would make a free donation vnto him of all his dominions. And what thinke yee? Did not God giue you a soule accompanied with the three goodly faculties thereof, that you might vse it and them to his glory?

The sinne that is committed out of frailty is against the Father, and is easily pardonable: the sin against the Sonne, who is the eternall wisedome of his father, is out of ignorance, and is excusable: but the sinne against the holy Ghost, who is that euerlasting goodnesse is hardly pardoned; some may bee reclaimed that offend this way, but very rarely.

After this, Verrine by a most solemne oath confirmed all which is aboue rehearsed, and in honour of the fiue wounds he said fiue seuerall times, Adoramus te Christe, &c. and towards the end saying this word, Redemisti, he subioyned Redemisti, that is, you, and not vs Diuels, who are in hell. Then hee said, Great God I adore thee, who art heere couered vnder a little Host; cursed be that Christian, who reputeth himselfe to bee a Christian, and doth not beleeue it, hee is farre worse then a Diuell.

This same day in the morning, Belzebub departed out of the body of Magdalene and said vnto her, farewell, I goe to see thy friend who is in great perplexity: and so he went to Marseille to aide the Magician (as he said) against those, that did aduise him from father Michaelis, to haue regard vnto his conscience. The same day father Iames de Rets came from Aix to S. Baume, and brought newes that father Michaelis hadA consultation of this businesse with sundry religious persons. consulted at Aix with the Capuchin Fathers, touching this particular, and that hee had sent diuers vnto Marseille and willed them to bee carefull in a businesse of so rare and high a consequent.

The Acts of the 21. of December.

This day in the morning the Dominican father did exorcise; and assoone as the Exorcismes began, one of the Diuels which was in Louyse asked him saying, In the name of God, why dost thou exorcise mee? who gaue thee authority to doe it? the Exorcist answered him, God and his Church. Then said the Diuell, can God compell a Diuell to deliuer truth? The exorcist replyed, that he could. To this Verrine said, Beleeue it not, for we are all the fathers of lies. True (said the Exorcist) you are the fathers of lies when you speake from your selues and that which is your owne; but when you are constrained by Almighty God, I affirme that then you may speake truth. Verrine replyed vnto him. Tell me if there bee any power or authority in the bookes of Exorcismes to force vs to take a true and a binding oath, answere mee now to this? It is true, that we may take a true oath? as for example, when you interrogate vs in the name of God Almighty, and by the authority of the Church, tell me if in that case God hath giuen that power vnto you, to force vs to take an oath that bindeth, to wit, according to the purpose of God, and the meaning of the Church. It is a truth (answered the Exorcist) that God hath bestowed this power vpon his Church, and vs. Verrine replyed; I spake this in confutation of those that auerre, that Diuels cannot speake truth: I tell you that such doe in effect deuise the omnipotencie of God; and therefore they may saue a labour in saying their Creed: and if they doe say it, it is after the Hereticks cut, that say their Credo without a Credo; for they say it with their mouth, and deny it in their heart. I therefore auow, that since God is omnipotent, he may easily constraine the Diuell to execute his will.

A Dialogue betweene Verrine and Leuiathan. Then did Verrine turne himselfe towards Leuiathan, and said: Speake Leuiathan, if thou hast any thing to say for thy selfe. Leuiathan answered: I shall loose of mine honour, to hold discourse with my slaue, I am not disposed to talke. Thou art faine to say this (said Verrine) because thou hast not wherewith all to oppose or thwart that, which on Gods behalfe I haue deliuered. Leuiathan answered: God doth not vse to send diuels abroad to preach. That is true, (said Verrine)See the answere to the first obiection after the Epistle to the Reader. neither is my errant hither, to bee a Preacher. Leuiathan answered: What need all these words then? They are no words of mine (said Verrine) all my knowledge is nothing auaileable vnto me; but he who causeth me to speake, is wisedome it selfe, and all these things doe proceed from the Almightie. Speake now (illuminate doctor) defend thy selfe, O thou doctor of Heretickes? I doe heere my dutie, and discharge my commission, speaking meerely from the strength of that which God commandeth, and not out of any fancie I haue thereunto: I haue not so much charitie in me, as to speake it from my selfe, but what I haue deliuered, is wrung out of me by maine force and compulsion. Speake now vnto this, perchance you may get aduantage by that which I haue spoken.

Then said Leuiathan, If I did see here any one whom I might call mine, (meaning Heretickes) I would not make daintie to speake. Thinkest thou (answered Verrine) that God is like vnto men, who are curious and choise in their phrases, and lay a varnish of eloquence vpon their speeches? IObserue the maner of speaking when God will discouer any thing to Spirits, or will keepe any thing close from them. Dicta & facta sunt. tell thee, that with one sole motion of his will, he reuealeth by an intrinsicke manner of vnderstanding, whatsoeuer he pleased shal be accomplished: but the truth is, thou art pusillanimous, and hast nothing to replie. Leuiathan answered, I neither feare God nor his Angels; and why then should I feare thee who art but as it were a lackey. It is true (said Verrine) I am but as thy lackey, yet mightest thou answere if thou hast any courage residing in thee. But thou art a very illiterate doctor, and those that follow thee, must needs stumble in the darke, so full of obscurenesse and falsehood is all thy doctrine. Darest thou sweare that thy doctrine is consonant vnto truth, as I wil sweare that whatsoeuer I haue here deliuered, proceedeth from the liuing God? Leuiathan answered, Yes, I affirme, that it is all true. Verrine replied, Accursed spirit, darest thou sweare as I will? Yes, that will I, said Leuiathan. Verrine answered him, thou canst not without reseruing some priuate and malitious meaning. Leuiathan then said. Well, let vs breake off this discourse. To which Verrine answered: If thou mightest be let alone, I doe easily conceiue thy inclination to sweare falsely; and the reason is cleare, for thy doctrine is false, and if thou God is neuer a witnesse vnto falsehood. shouldest take thine oath, thou wouldest sweare falselie, and not according to the intention of God and his Church, Not so (said Leuiathan) I tell thee I wil sweare according to the meaning of the Church. Wilt thou sweare according to the meaning of the Catholicke, Apostolicke and Romane Church, said Verrine? Leuiathan replied: What neede all these cautions and restrictions. They doe declare (said Verrine) that thou are vanquished: for thy intendment was to haue sworne according to the Church that is called the Reformed Church; and is the Church of Caluin, Beza, Luther, Arius, and the like Heretikes. You may doe well (said Leuiathan) to beleeue this babler, you may perhaps find him to be a great Prophet. Verrine said: It is true, I am of my selfe a Verrine in all his discourses confessed himselfe to bee a Diuell. miserable Diuell, as thou art, but after much resistance, and long disputation against God, I was at last constrained to speake the truth: for God is the Prophet of Prophets, and hee it was, that made Balaams Asse to speake. Leuiathan answered: What? doth God interchange commerce of language and conference with a Diuell? Yes, that he doth (said Verrine) but by a secret kindObserue, that it is by intelligence. of intelligence, and we resist (as much as is possible for vs) his commandments, yet at length we are of necessitie tied vnto obedience. Then answered Leuiathan: For mine owne part, I frequent no companie, but the societie of braue and worthie fellowes. Accursed spirit as thou art (replied Verrine) knowest thou not that when God doth worke, hee worketh not for the bodies sake, but from his regard vnto the soule? I tell thee, the soule of a pesant that is endowed with the grace of God, is as pretious before his Creator, as is the soule of a great King or Monarch. It cannot bee denied but they are poore, yet God is able to inrich them, and to store vp much grace within them. Speake now Leuiathan, It may be thou shalt gaine some one or other vnto Lucifer, and shalt not loose all thy labour. Leuiathan answered, Ha Verrine, thou knowest well, that I gaine more vpon great personages, then vpon pesantly and base people. It cannot bee gaine said (quoth Verrine) but that a man of note and qualitie is more incumbred to cleere himselfe of euill, and to applie all his actions vnto good, then is a poorer man: yet may an honest plaine Countrie man be a cause of much good; as a clowne of a wicked disposition may bee apt enough to practise a great deale of mischiefe. Poore and rich are indifferently equally in Paradise, for there is no distinction in that place betweene them. And least any one should mis-understand mee, and conceiue that there is an errour in my words, I do explane my selfe; I do not say, that there shall be no diuersitie amongst them in the seuerall degrees of glory, for who so in this world is stored with most grace, shall in that other world attaine vnto a great portion of glory: as appeareth in Magdalene, who hauing loued much, had much sinne remitted vnto her; and therefore she is the second person after theThere 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 Letany. OS. Dominick an enemie to Verrine. Dominicke, thou art my mortall enemie, and art now dwelling amongst the Thrones, and holdest that place, which formerly did appertaine vnto me: I say not that thou art there as an Angell, but as a Saint blessed for euermore: for as there fell Angels of euery Order some, so God to fill up the seates that were void by the downefall of Angels, hath placed the soules in them, diuiding vnto euery one that place of glory which he iudged they had deserued. Then said Leuiathan, What haue I to doe with this preacher? Verrine answered, I came not to preach, and those who vnderstand me, cannot say that they haue heard a Verrine denieth that he is a preacher. See the answere to the first obiection after the Epistle to the Reader. Sermon, but that they haue seene two persons possessed to bee exorcised, and that the Diuell in one of them did speake and discourse variouslie.

Then Verrine spake to the Exorcist, and said: Why doest thou not command Leuiathan to speake. Vpon this the Exorcist said, Leuiathan, why speakest thou not. Verrine answered, because hee hath nothing to replie. Then said Leuiathan, I doe warrant it vnto you, that my doctrine is the truth, & not the doctrine of the Church of Rome. True, said Verrine, according to thy perplexed and cursed intention. I tell thee, that although the Bishop of Rome should leade an vngodly and a vitious life, (which yet I affirme not, for I touch vpon no man in particular) but suppose that it were so, yet should not the authoritie and the power that God hath delegated vnto his Church be hereby diminished or impaired: for the power is alwaies the same, as in the Church the sacrifice is alwaies the same be the Priest good, or be he bad that doth sacrifice: for the Priest deriueth his power from God, not God from the Priest.

Then he cried, hola Lucifer, come hither, for I will dispute with thee of the Masse, of Purgatorie, and of Inuocation of Saines: my doctrine issueth from a fountaine which is neuer dried vp, to wit, Iesus Christ, who is the light of the world, as saith Iohn the Euangelist.

Leuiathan, among the supreame Seraphins, thou wert the third after Lucifer: What sayest thou now learned doctor? Darest thou affirme, that in the Sacrament of the Eucharist Christ Iesus is not really and truly there. I my selfe am able to tell thee, O doctor without knowledge, that God being Omnipotent, may make his bodie descend vpon an hundred thousand seuerall Altars. Doest thou vse thus to baite mens soules with thy faire speeches, steeped in all alluring sweetnesse?

AndThe distinct offices which Diuels haue in tentations. thou Balbarith, who doest make the Gentrie to beleeue that it is a peece of vallour to sweare and blaspheme the name of God without intermission, speake if thou wilt. Approch thou also Astaroth, who art the master of idlenesse. And thou Asmodee, who doest vndoe and debauch youth by thy continuall allurements. And thou Carreau, who hardnest mens harts. I perceive you haue nothing to say for your selues, and yet doe you labour secretly the subuersion of men. Vpon this Verrine turned him to the assembly and said: Looke you obserue the commandements of God, and of his Church, which is not subiect vnto errour: for Christ Iesus her Spouse is euer with her, and guideth her by that cleere light which euer streameth from him. Bee attentiue vnto Sunday and Holi-day Masses, for those that obserue them not, hauing no maine or canonicall impediment to hinder them, doe sinne mortally. The Church is more solicitous to instruct you then a naturall mother can be ready to succour her child that is in danger. There are who goe to heare Masse as a labouring man goeth to his worke without preparation, or as if a man would goe to Plaies or Reuels. Consider, consider these things that are so full of admiration; I Verrine, as I am a Diuel, would rather chuse to suffer the paines of hell 20. 30. 40. 50. yeeres, then to tell you one word sutable vnto what I now speake: and if this creature here were of force and strength sufficient, I would crie so loud in her, that men should heare mee halfe a league off. Conceiue of me as of one that is nothing else but a fire-brand in hell, not worthie to be burned in that fire: and in these contemplations thinke of your selues, and the paines of that other world, as a malefactor would doe that waiteth hourely for the sentence of his death. I tell you that this expectation is many times more grieuous then the torment it selfe, and doth oft preuent punishment by hastening on of death.

Say vnto your soule, Soule remember thy worth, and consider how God hath created thee capable of eternal blisse. How expedient then is it, that thou walke in the commandements of thy God, and that the Bride should be obseruant of her Spouse? Al that thou canst performe is not able to ballance the least of his mercies; yea, hee should shew compassion towards thee, in punishing thee with the tortures of hell.

You that goe to Church to heare Masse, are to say, Soule whether goest thou? Thou goest to receiue either thy saluation or damnation. I doe not say (said Verrine) that sinners offend God afresh in going to heare Masse, but I affirme that they are like vnto those, who when a shower of raine falleth, stop all the spouts and conduitpipes of their cisterne, for feare left the water should be conueied into it. If those are not watered with the dew of Gods grace, the Priest is no cause thereof but they themselues, whose heart is fashioned out of stone, not composed of earth which is apt to bring foorth fruit.

Say further: Soule, let vs goe and craue pardon of God: for being a wretched malefactor, and worthie of condemnation, it is reason the soule should prostrate it selfe and implore his mercie. Yet fareth it not with sinners as with malefactors, who appeale vnto the Court and Counsell of the King at Paris, for oftentimes, notwithstanding their delaies and paines, they loose their life, and the first sentence of death is ratified against them. But your God doth inuite you vnto him, saying: Come vnto me and I will refresh you: aske and I will giue you. Notwithstanding, the requests which you present vnto me, must be of vertues and of spiritual blessings which concerne the saluation of your soules, not of earthly goods, or of riches, or of knowledge, or of any curiositie whatsoeuer. Search after the light of your soules, for God doth communicate it to all the world, to rich and poore, to noble, and to men of base condition. Your memorie Touching the blessed Trinitie. resembleth the eternall Father, your vnderstanding the Sonne, your will the holy Ghost, and all your soule the sacred Trinitie. The Father saith vnto you, call to mind the benefits which I haue diuided amongst you: the Sonne saith, in these benefits which you haue receiued from your God contemplate his power, and his mercie, his wisedome and his iustice: the holy Ghost pusheth you on to the feare and loue of your God. The memorie, the vnderstanding and the wil are three things, and yet but one thing: the Father; the Sonne, and the holy Ghost are three persons, and yet but one God. When you heare Masse, enter you into a deepe meditation, and say thus vnto your selues: Infinit God, and Saint of Saints, I do not know but this may be the last Masse that euer I shall heare: for you are to take a strict account of your conscience, as if your last houre were pronounced against you, since that death doth threaten you all, at all times, and in all places. But alas, what man thinketh vpon these things: the Angels tremble before the Maiesty of God, and the malefactors are lulled asleepe in their stupide repose and securitie: the first borne do honour their Creator with all awfull reuerence, and the seruants go on in their vneuen courses without any feare at all.

Then he cried vnto God, saying: of a truth thou art the God of might and puissance, and makest thy selfe to bee obeyed by men and Angels, yea, by the Diuels themselues, as it plainely appeareth at this instant. Herein thy Omnipotencie doth make full declaration of it selfe, and amazeth the world with this new wonder: for, O great God, thou doest not esteeme the wisdome of this world, but al they that humble themselues shall participate of thy light, and those that are puffed vp shall remaine obstinate in their pride.

You should demand three things from your God before all things else whatsoeuer: first the glory of heauen, then whatsoeuer appertaineth to your saluation, and thirdly the good of your neighbour.

You are also to beg of your Creator in humility of spirit, that hee will make you prosper and grow by the dew of his grace, and this you are to doe as malefactors vpon your knees with an halter about your necke, and must say: My God and my Lord, grant me thy light to consider & confesse my sins, implant within me a penitent and broken heart, that I may bewaile my offences, and haue my sinnes in detestation, that so I may bee accounted worthy to receiue absolution from the Priest. If thy body may stand thy brother instead to saue his soule, doe not delay to bestow it vpon him, or if his body haue need of sustentation by thy goods, thou art not to deny them vnto him: for it is not the will of God that you should giue a soule for a soule, or a body for body, or goods for goods, but that you should preferre the saluation of a soule before the life, and the life before goods and worldly possessions: not that you should alwaies be tied vnto this but that hee who putteth it in practise doth doe the will of God: for God hath said, thou shalt loue thy neighbour as thy selfe, but how few are there that doe this?

Then he cried out, and alleaging an example answerable vnto what he formerly spake, he said, Ha Thomas, thou wert not ignorant of the death of thy master: thou knewest well that hee was to rise againe, yet diddest thou say, except I touch the prints of the nailes, and put my hand into his side, I will not beleeue. I doe not speake this to disgrace thee; but I say, that if thou haddest beene more pregnant to beleeue, thy Sauiour had not reproued thee: neither shouldest thou, as afterward thou diddest, haue had experience of thy frailty, yet wert thou named in the roll of the Apostles as well as the rest, and diddest afterward constantly suffer death in confirmation of that truth whereof thou haddest formerly doubted. God pardoned Dauid, that you might know he hath power to remit sinnes: hee did eate with the Publican, to declare that hee came not meerely for the iust: nay, I say further, that your God doth make narrower search and inquisition after the lost sheepe, which is the sinfull soule, then after that soule that standeth in her sanctity and innocency. O great God, thou art that true shepheard who hath laid downe his life for the saluation of his wandring flocke: thou hast searched and at last found thy sheepe, which stragled away from the pasturage of their shepheard.

The same day Magdalene said, that there came a certaine Diuell from abrode to speake 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 lightening. She also said that Belzebub was departed from her body all that day, and had neuer stayed from her so long. And that she saw Belzebub to returne, while she was reading a letter, that made mention of the mother of God.

The same day also, father d'Ambruc sub. Prior of the Couent of S. Maximin came to S. Baume, to informe himselfe touching Louyse, because many gaue out that she was not possessed. And the same day towards euening were the two women exorcised by Father Francis Billet, whereupon Verrine began to speake in this manner.

What Belzebub, art thou returned? Belzebub answered, whence had'st thou notice of my returne? Verrine said, the seruant knoweth his master: and added, The head draweth after it the whole body, so that if it fall into a pit the body must of necessity follow after. The flocke of sheepe goeth after the shepheard, witnesse vs accursed spirits who haue beleeued Lucifer as our head, and as our shepheard. I haue been desirous to gaine thus much vpon the beleefe of Louyse that shee would conceit her selfe not to be possessed, and that I am heere by the appointment of Lucifer: for this day haue wee compassed her in with these tentations, telling her, that shee of her selfe gaue life to all these actions and gestures, and that a woman might of her selfe deliuer all such discourses as these. There are those that say, put case that God would conuert a soule, or reueale some truth vnto his Church, is it probable that hee would make the Diuell his agent in an employment of so high a nature?

But I auerre that the Church hath receiued the Inuestiture of authority from God, whereby it is enabled to command Diuels, and to enforce them in the vertue of Exorcismes to deliuer truth, and that the Diuell by his oath may giue assurance of the truth, if so be hee bee forced thereunto by the power of God communicated vnto his Church, and by the vertue of Exorcismes, and that all the conditions and ceremonies of a solemne oath be performed: yet for all this there is a religious person who faith, that I am not able to speake a truth: I answere him, that as I am a Diuell I cannot speake truth indeed, but am herein of his opinion: yet as I am sent from God who is able to draw good out of euill I am constrained to deliuer truth, and to take an oath for the further ratification thereof. He must deny the first Article of his faith, and in stead of Credo, say Non credo, if it be false that the Diuell may be forced to vtter a truth: for God hath giuen all his authority to the Church to command Diuels, and to constraine them to obey the charge which is laid vpon them. But I am not a whit abashed, if this woman stand doubtfull whether shee bee possessed or no, when the religious persons themselues make question of the same.

Verrine constrained to speake. Then he spake to God and said, I could endure with more ease the torments of hell 50 yeeres together, then to pronounce thy name onely one time; yet doest thou force from my mouth speeches of reuerence vnto thy Saints, which is much against the nature and custome of Diuels. Giue this charge to thy children who looke for a share in thy heritage, and expect a recompence for their obedience vnto thee. They haue so many famous and notable Preachers and many bookes furnished and fraught with al variety of learnings, and wilt thou haue me then to speake to men of all sorts both wise and foolish, who waite for no other retribution but the torments of hell? It is no wonder if the Diuels seeke to withstand God, when his very children who haue a portion in Paradise declare themselues heady and refractary against him. Was it euer knowne that Diuels should aduise men to inuocate the Saints, yet am I constrained to perswade you to pray vnto them, especially vnto S. Dominicke. Cursed Touching S. Dominicke. be thy deuotion Dominicke which thou diddest beare towards the Virgin Mary the mother of God. Cursed bee those religious persons that haue entred into thy Order; I would rather be tortured in hell, then to found forth thy praises and the commendations of Bernard. Let me possesse you with this truth, that the Saints make intercession for you, and that Dominicke is one of the intimate friends to the Virgin, as also is Bernard. It is thou great God that constrainest me to exalt Dominicke my greatest enemy, and wouldest make it cleere vnto all, how blessed and good a thing it is to honour and loue thy mother, and hast enforced me to make thus much familiar vnto men, that they may with the greater feruency of deuotion serue her.

Dominicke I hate thee as I doe the plague, and I should take more contentment in that externall darkenesse of the bottomlesse pit of hell, then in these discourses which I lauish thus vpon thy praises. Thou wert The Saints who are most deuoted to the Virgine. euer very deuout vnto the Virgin, as were also Bernarnardus, Stanislaus, Anselmus, and thou Stephanus who hast contracted great familiarity with her. He that will bee beloued by the blessed mother of God must serue Dominicke in feruency of spirit: you are first to craue the mediation of the mother, and then to make your redresse vnto the Sonne. There are many who are deuout to their Creator but few vnto the Virgine, yea there are not many amongst women themselues that consecrate their deuotions vnto her: and yet hee that will gaine eternall life must make his approch vnto this Mary, Mary is the Scala Coeli, so Fulgentius calleth her in his Sermon of the Virgins praises: for without the fruit which she carried there had been no ladder for vs to mount vp into heauen, and the tree was as a ladder whereby we were enabled to plucke this fruit. ladder of heauen, & the Saints are the steps of this ladder, so that hee who will enter into the Pallace of the King must first ascend by these staires. You are all guilty of high treason, and there is not any that can coniecture what will bee the state and issue of your cause but God onely: therefore present your selues before Mary with all humble and submissiue behauiour, before you approch vnto her Sonne: and first take the aduise of Dominicke before you prostrate your selues to the mother of God. For it would sauour of intrusion and much presumption to thrust into the conference of a Queene, and not to prepare her vnto the same by a Mediatour. Bee you therefore regardfull to gaine the good opinion of some one of her familiars and fauourites, by meanes of whom you may more confidently get accesse and admittance into her chamber, and haue spaedier audience when you are presented vnto her, whereby your request shall bee with greater expedition granted vnto you: for this is the will of him who is the fountaine of all grace.

Dominicke, though thou be my sworne enemy aboue all that are in heauen, yet am I compelled to depain • thy praises and haue already made worthy mention of thy Order vpon the day of the conception of the Virgin: and it is Gods pleasure that men should now bee more deuout & addicted vnto thy Order then euer formerly they haue been, because thou art the Virgins darling, and art able to preuaile much with her in mens behalfe.

You will tell me, that God hath created heauen not for beasts, nor for Turkes, but for Christians; I grant it, yet for all this your deuotion must not coole within you, neither must your life bee bestiall, nay worse then the conuersation of Infidels.

The Saints who are full of charity and all perfection will obtaine sanctification for you, if you direct your prayers to them for that purpose, and doe not make intercession for these temporall and momentary commodities. By performance where of you shall fulfill the will of the Saint of Saints.

You may peraduenture conceit that God will come downe from heauen and take you by the hand, and so leade you with him to his kingdome: hee doth indeed behold you a great way off, and goes before you with open armes, but before you bee entertained with his embracements, you must haue recourse vnto Dominick, Stanislaus, • ernardus, Anselmus, Stephanus, and to your guard-Angell, and entreat them to conuey you into the Palace of his Maiesty. Also those that are desirous to speak vnto the Queene must run the same course: for it is she aboue all that maketh intercession for you, neither is there any better acquainted with the pangs and torments which her deare Son suffered for your sakes, then is her selfe. Touching the Angels that are guardians vnto men. Honour the Angell that is your guardian, for hee is one of the Pages of your Soueraigne King, and alwaies beholdeth the face of God in his full of Maiesty and glory. Be euer carefull of your saluation, and say vnto him, O my good Angell that takest charge of me, lend me thy hand and bring me the directest way vnto the Court of this King; and doe me this fauour as to make my introduction vnto some grace with your Prince. I tell you that all Saints are Kings and Princes, and haue great authority and power in the Court of that Soueraigne King. The body of a man is not more different from the soule, then is the Court of this world from that celestial mansion. If you had but tasted the delicacy of the wine of loue which was broached in the Mount of Tabor, without doubt you would despise all things in cōparison of it. This wine is at one time both delicate and pure; but the wine of voluptuousnesse is mingled and sophisticated with water, and retaineth no sweetnesse or sauour. Who so drinketh of the wine of heauen, shall quench his thirst as Magdalene did, who dranke at the feet of our Sauiour.

The Court gates of the King of glory are very narrow, and euery one that will, cannot enter in thereat. For first a man must knocke at the gate of mercy, taking an Angell for his guide, and humility and obedience for his two companions; for you can haue no admittance into the kingdome of heauen if you bee not associated with these two vertues. The Sonne of God is the protector thereof, who died obediently vpon the Crosse: nay more in being obediēt vnto his executioners he was obedient vnto the instrument of the Diuell, & may therefore in right now challenge obedience frō him. He who shall deuoutly serue the mother of God, and Dominick, shall bee sure to obtaine plenary remission for his sins.

After, all this, Verrine confirmed all with an oath which he tooke very solemnly, imprecating the wrath of God vpon himselfe and all hell. Then hee said three seuerall times, but with a great deale of resistance, Aue 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 hee cried, O Dominicke, neuer diddest thou receiue so much honour from a Diuell, but thou dost merit this and much more; and turning to the Sub-prior, he said: cursed bee thy comming hither, which hath brought such shame and confusion vnto Diuels.

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 Couent royall of S. Magdalene at S Maximin of the order of S. Dominicke, and the Diuell Verrine, who was one of those that possessed Louyse Capeau. The said Sub. prior affirmed, that hee could conceiue no true proofe or demonstration, to induce him to beleeue, that the said Louyse was possessed. Verrine answered him, Thou pleasest me well in not beleeuing it, and in affirming that all these extraordinary actions and gestures doe expresly proceed from her selfe. The said Father said, I will neuer beleeue her possession. I perceiue well (answered Verrine) what thou beleeuest, thou saiest Credo, and non Credo, and art indeed irresolute and doubtfull. Thou maiest tell mee that thou art bound to beleeue it, because it is an Article of faith▪ but what commendation is this vnto thee, when thou doest not beleeue it? The said father replyed; thou art not able to speake Latine: to which Verrine answered, God will not haue it so, but constraineth me to speake in the vulgar tongue. Then said the father, Thou lyest in saying so. I lie not (said Verrine,) I tell thee againe, God will not haue it so, that Louyse may be the more abundantly humbled, and that wee might haue the greater power to tempt her concerning this point; that so shee might for a time giue easie credit vnto those, who tell her, that either this which shee doth, proceedeth from God, or from the Diuell alone, or that all these strange deportments, and discourses, are made and counterfaited by her selfe. No no, Gods pleasure is that she should be deiected; for it is no matter of difficulty to beleeue that which a man beholdeth. Then replyed the said father, It is false, and thou giuest my ielousies no satisfaction Verrine answered, What desirest thou to build and firme, in thee a beleefe that Louyse is possessed? Doest thou beleeue it, or doest thou not? I doe very well perceiue that thou are not hasty to beleeue; yet is this a very vnusuall accident, neither is shee possessed after the ordinary fashion of many, who striue to expresse themselues with eloquent and affected phrases, and so make a cheate vpon mens beleefe and vpon their soules also: but I am heere on Gods behalfe, to conuert soules, and not to deceiue them.

Then the Exorcist holding the Booke of Exorcismes in his hand, commanded him in the Name of God to answere vnto such things, as hee would demand of him. But Verrine snatched away the booke by violence, and threw it to the ground, saying, What? Wilt thou exorcise Louyse, when shee is not possessed? Then hee said vnto her that was possessed. No Louyse, doe not suffer thy selfe to be exorcised any longer, thou art a foole, and art not possessed. If thou permit them to exorcist thee, I will cry aloud, that thou art giuen over vnto the Diuell; but I will take heed how I sweare this. Notwithstanding this, the Exorcist gaue not ouer to exorcise and to adiure him that he should answere.

Verrine then said vnto him, What wouldest thou haue mee answere vnto? Afterward hee turned to the Subpriour, hauing first made answere vnto certaine Latin words in the exorcisme, and said. Thou art well skilled in latin, is this latin of the vulgar kinde or not? Louyse vnderstandeth all this passingly well, her Father and Mother haue brought her vp to speake a great deale of latin, haue they nor? And so mocking him, hee continued on his speech, The Hereticks haue a custome to teach and instruct their children in the latin tongue▪ doest thou not know this? Ha! it is but a litle 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 adiure him: vnto whom Verrine said, I will not answere to any thing, but am resolued to resist as long as I am able, and when I can resist no longer, I will prostrate my selfe on the earth, and will withstand God with all the force I haue. This he spake in an extreame fury and violence, making semblance as if hee would flee from his place of abode. Then Verrine began to speake vnto God, saying, No, no, I will doe nothing, I will oppose my selfe against thee with the greatest reluctancy that I possibly may, I haue no stomach to praise and doe honour vnto mine enemy. S. Dominick an aduersary vnto Verrine. Why should I praise him, whom I would, if it lay in my power, willingly disseate from the place he holdeth? I will doe nothing, it is in vaine, especially since some of his Order are heere present; I will doe nothing, I will not giue them so great an occasion of consolation. After this he said, Hee hath commanded mee to quyet my selfe, and therefore like a gally-slaue I am constrained to doe Gods 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 liue in great perfection; yea, that they shall liue vntainted from the pollutions of any mortall sinne. It is a great perfection not to omitt to doe wel • because omission doth not necessarily imply a mortal sinne. Yet before hee spake this, in that disputation betweene the Subpriour and him, he had affirmed, that the walls and inclosures did not sanctifie mens soules, and that many times, much villany was hatched in Cloysters: but his purpose was not to accuse any in particular, and that those who were naught did not blemish or lay any aspersion of infamy vpon the good. Then the Sub-priour said, Are not we to commit any mortall sinne by our Rule? Verrine answered, No. And being asked if the Order of S. Francis might beare a mortall sinne. Verrine said that it might: as might also the Order of Claire. Then he subioyned, that the Diuell did more cast about to circumuent a man that was in a Religious Order, then to triumph and get the victory of a thousand others: because (said he) wee priuily vndermine the wordlings of these times, and doe manage them as wee please, and as the mother would doe her childe: wee suggest vnto yong women, that they should not be so strict in obseruance of the Masse vpon Sundaies and Holydaies, but should bequeath that time to the decking vp and imbellishing of themselues, and to other vanities. To yong Gentlemen wee say, thou art yong, now or neuer thou must abandon thy selfe to thy pleasures, make much of thy selfe, and frequent Tennis-courts, and publick meetings for dancing. Thus doe we take them off from deuout meditations, and quench in them any motion and desire to be present at Euening-song, or to doe that which is the duety of a Christian to performe; but contrariwise wee doe present vnto them a thousand occasions to commit villany. But when wee labour to seduce a Religious person, wee vse more warinesse and circumspection: Astaroth is he that then bestirres himselfe, sometimes suggesting, that hee neede not make such haste to say Masse; sometimes endeauouring to make him carelesse in his deuotions, and telling him that it is a matter of slender consequence, and that he should not make it so haynous, to bee wanting sometimes in the obseruation of these petty duties. Much cunning is to be spent in hooking in one of these, wee must knock at his gate, and at his windowes, that we may get entrance into his mansion: yet are wee for all these attempts oftentimes crossed of our designement, so surely doe they shut vp all the passages that lead into them. I speake it not, as if all did so, there are not a few that giue easte entrance and accesse to Astaroth.

Then It is an allusion to ye constraint which was forced vpon him by the Exorcismes. As if hee should haue said that he was compelled three manner of waies, 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. hee said, that there were three Exorcismes made against him in Heauen, one from God, another from the Virgin, and the third from Dominick.

Hereunto hee added, that if hee had power hee would disgorge all his curses against him, who first began the reformation, and against all his inspirations.

Ha Michaelis! thou hast neuer seene Louyse, yet doe we striue to gaine so farre vpon the beleefe of men, as to perswade them, that Romillon and Michaelis haue taught and lessoned Louyse, but she shall bee better examined.

I am not abashed, that there are many who beleeue not these things, for it is the maner in all new miracles of God, to finde some stoppe and contradiction, as appeareth in the miracles of Christ Iesus, and in those which were afterwards wrought by the Apostles, as also in those that were of olde performed by the Prophets.

The workes that proceed from the Diuell are intertained gladly; so that when a great euent befalleth, and receiueth no This for the most part falleth out to be so. affront or repugnancy, it is an argument that it commeth not from God. Great God, thou hast many friends at thy table, but how is their number diminished when thou commest to suffer on the Crosse? The Kings of the earth vse to eate alone, but the King of glory with company. Peter, when thou did dest deny thy master, then diddest thou begin to suffer with him. What should become of the miserable sinner, if that all the Saints had liued in innocency? Magdalene, what should become of the penitent, if thou haddest beene as Catherine of Sienna.

O blessed Mother of God, thou wast conceiued without originall sinne, and hast alone liued without Original, actuall and veniall. 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 sonnes. Miracles doe euer meete with some opposition, as appeareth heere in this: for this is a new miracle, & an euident demonstration of the Omnipotency of God, the like whereof hath not been wrought since the first being of the world, and yet can God worke a hundred and a hundred miracles, fuller of astonishment and rarenesse, then 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 bee him that doth reforme it, for they are not few that will redresse all disorders both in themselues and in their fellowes, especially in the Order of Dominick: and whosoeuer shall remaine vnconformable to this reformation, shall be in great and imminent danger. Some will say, I haue nothing to doe with the reformation; another will obiect, I am of a tender and delicate constitution: another will excuse himselfe with, Father, I am too yong, and this is too hard for me to vnder-goe. Neuerthelesse, many shall take vpon them the Order of Dominick, because his Rule cannot tollerate any mortall sinne, and because of the Reformation of his Order. And they will make choice of this Order, when they shall vnderstand what great immunities and priuiledges Dominick hath obteined for it at the hands of the sacred Mother of God: vnto whom he was euer exceedingly deuoted, and is beloued againe by the Virgin for his continency and puritie. Many also shall enter into this Habit when they shall heare of the perfection of this Order, and what a sweete sauour it rendreth vp vnto the Almightie. In like manner shall the Congregations of the Christian Doctrines and of Vrsula floorish and spread their branches, yet without any preiudice vnto other Orders, and the Reformed shall liue in puritie as the Angels of God. At the end of the Exorcismes it was held fit that Verrine should solemnly sweare vpon the blessed Sacrament, for confirmation of that which he had aboue spoken.

And first they asked him in what manner he had spoken of the Conception of the Virgin: to which hee answered in these words. Those who are heere present are of different opinions. The Exorcist commanded him to expresse himselfe distinctly and cleerly, if it were the will of God that he should vtter the truth herein, and if God had reuealed any thing vnto him concerning this point. Then he plainly told them that Touching the conception of the Virgin. she was immaculate from the beginning. Then did the Exorcist command him againe, that hee should more amply discourse of this point before them all: whereupon he beganne to speake in this manner. I affirme that the Eternall Father when hee was resolued to send his Word vpon the earth to repaire the breach of mankinde, and that the Word was ready to doe the will of his Father, then did he determine to create a creature particularly for that purpose, to be the blessed Mother to his Sonne: who being also that King of power, was able so to fit all things, that his Mother should co-operate together with those blessings and guifts which he would endow her with all; which was iust and agreeable vnto reason. I say, that when hee saw and knew (for hee is the wisedome of his Father) that his blessed Mother would not oppose against that which hee had decreed to doe in a matter of such consequence and importance, as was the Coniunction of the Diuine nature vnto the nature of man, he iudged it fit and expedient that shee should be for euer exempted from the vassalage of sinne, whether it were originall, actuall, mortall or veniall: hence it commeth, that she neuer did trespasse against God her Father. And if Iohn Baptist and Ieremie were sanctified from their mothers wombe, how much more should the sacred Mother of God out-shine them in puritie, when amongst al the creatures that were euer fashioned by the hands of the Almighty, shee is the most eminent and perfect, next vnto the humanitie of her Sonne. And as in God there is no time either past or to come, but all is present with him, and being besides a cleere and spotlesse cristall, that is neuer misted ouer or made dimme by darknesse, he fore-saw in this Idea or glasse, that his blessed Mother should in the whole race of her life gently submit her selfe to his good pleasure, and obey the Angell when hee came vnto her. For if Eue had her creation exempted from sinne, it standeth with reason that the second Eue should haue a greater dowry of integritie then euer the first had. And as the first Adam being the type and figure of Iesus Christ, was created without sinne, and from a mould of earth that neuer was mingled with vncleannesse; how much more shall this second Adam surmount the first in the excellency of his humanitie. And as God tooke from the first Adam when hee was a sleepe one of his ribbes, and thereof created Eve, so God the Father while the second Adam that was to come slept in his bosome, By his eternal knowledge & foresight into things. tooke one of his ribbes and framed By his intimate graces which are communicable vnto a creature. And it is a metaphore borrowed from the ribbe of Adam another Eve from the same, that is, the blessed Mother of God. The Father contributed thereunto his power, the Sonne his wisedome, and was content that shee should haue a greater portion of wisedome then the Seraphins or any other creature whatsoeuer, next to his humanity that was to come, and manifest it selfe vnto the world. And the ribbe which Almightie God tooke from Adam when hee slept did prefigure and fore-shew what I haue aboue declared. In like manner the holy Ghost did communicate his goodnesse vnto her, not that essentiall goodnes which is co-eternall with him, but a goodnes of that proportion and magnificense as could possibly be bestowed vpon a pure and immaculate creature. After this discourse, Verrine did dictate the forme that was to be held, to giue testification that all this was spoken and vnderstood in this manner.

Wee whose names are vnder-signed haue heard and seene all that which hath beene spoken by the mouth of Louyse Cappeau who is possessed by three Diuels by some witch-craft that together with them was giuen vnto her: and further we haue heard one of the Diuels named Verrine, after much resistance and renitency against God and the Exorcismes, yet being at the length forced by God vnto the same, to deliuer all that is heere written touching the blessed Mother of God and the Eternall Word, to their glory and the saluation of Soules.

He further confessed in a great agony and chase, that there was no saluation out of the Church of Rome: that there was but one God, and one holy Baptisme, and therefore by a consequent but one Church.

Afterward he said that al these acts were, to confirme that which he had formerly touched, concerning the Order of Dominick, and to show how agreeable his rule was to God, and his blessed Mother, and that this Miracle was wrought in fauour of that Order. Obserue heere, that this was spoken, after that Verrine had said that this Miracle was wrought for the glory of God, and for the honour of his blessed Mother, Magdalene and Dominick.

Then to confirme whatsoeuer he had aboue spoken, he tooke an oath the strongest and most binding that a Diuel possibly could take, and if euer an oath had power to tye, it was this oath. And added, that there were some of opinion, that no oath was of validitie before God; yet when hee said vnto his Apostles that they should cast out Diuels, and foresaw that these Diuels being full of all iniquity, would not by their good will obey the commands of the Church, vnlesse they were adiured in the Name of Almighty God, hee gaue his Church authority ouer Diuels, to bee able to constraine thē by the vertue of Exorcismes. I affirme therefore, that the oathes of Diuels are in force whē they are discreetly ministred vnto thē. And the oath now inquestion is taken with as great solemnitie as possiblie may be in such a case, I hauing sworne vpon the honoured and blessed Sacrament in the Name of the Father Almighty, in the name of the Eternall Wisedome, which is the Sonne; and in the name of that infinite goodnes, which is the holy Ghost. It is also taken according to the intention of the whole Church militant and triumphant against the meaning of Hell, and any sinister or reserued purpose whatsoeuer, whereof the Diuels many times make their aduantage if the Exorcist doe not looke about him with great warinesse. And after hee had taken this oath, hee called for the wrath of God, of the blessed Trinitie, and of the whole Church militant and triumphant to fall vpon him. The like imprecation he made against all Hell, and that in the presence of the whole Assembly.

You may heere behold the list of those that were present and heard that which is aboue spoken, and who signed their names vnto the same, Frier Peter Dambruc, Francis Billet Priest of the Christian Doctrine the Exorcist, Romillon Priest vnworthy, Godam Doctor in Diuinity, Frier Peter Foruer, Vicar of S. Baume, A. Porchieres, Lange, Carret, Baltazar Charuaz, A. Lymory Priest, Honorat, Boeuf, Iohn Flotte Priest, Denis Guillemini Priour of Romoules, Frier William Cadry.

Then in confirmation of whatsoeuer he had spoken, Verrin was constrained to worship the holy and blessed Sacrament, and to say three times, Adoramus te Christe, quia per Sanctam Crucem tuam redemisti hos, non autem nos.

After the said oath, hee said as hee did the day before three times, Aue Maria: and then he said other three times, Oraproillis Sancta Mater Dei: and againe other three times, Ora pro illis sancta Magdalena: and other three times, Ora pro illis sancta Martha: and other three times, Ora pro illis sancte Lazare. But in the Salutation of the Virgin he refused to say Mater Dei, because (said hee) it is a name of the greatest excellency and perfection amongst all the attributes of her praises.

After dinner in the presence of the Sub-Prior afore named while he was speaking to Magdalene, Belzebub returned & entred into the body of the said Magdalene, & bad Leuiathan come forth, who presently Thus did Magdalene afterward report. performed the same; he said the like to Asmodee, who came foorth like a flame of fire mingled with sulphure: hee further said to Astaroth, come thou foorth likewise, and he flue out of her with extreame stinke of rosen & sulphure.

Afterward, as Verrine did dictate the disputation that happened betweene him and the Sub-prior afore said, Belzebub came and demaunded to haue the two Diuels that were with Verrine, to wit Gresill and Sonneillon. Verrine told him they will doe you no good, for thou seest that the Princes who are with thee are able to stand thee in no stead. Belzebub said vnto him, come thou also along with me. Verrine told him, I cannot yet leaue my master, let it suffice thee that I bestow my seruants vpon thee, and immediatly Gresill and Sonneillon came out of the body of Louyse, and shee sensibly felt that they came from her in the manner of winde. Yet did not Belzebub leaue intreating of Verrine to goe with him. Verrine answered,He speaketh of Lewes the Magitian. Why doest thou thus intreat mee? I cannot goe, and if I should goe, my See the answere vnto the 5. doubt after the epistle to the Reader. presence would preiudice your dessignement. Belzebub said, speake not thus, for we are companions. Not altogether so (said Verrine) the Diuell hath seduced her and the Diuell shall bring her home to the confusion of all Hell. Then said Verrine, wel, I must goe then, but it shal be to conuert the Magician, and bid the Exorcist to They that were thus possessed felt thē selues much lighter and in greater ease, when the euill spirits departed from them. take the booke of Exorcismes, and to command him in the name of God to goe thether, which the Exorcist did, and presently Verrine came foorth, saying, I goe against Belzebub. Then did Louyse feele his departure from her like vnto a winde. But as he was comming foorth, hee said, I doe not leaue thee altogether. Being departed from her, Louyse remained in her ordinary temper resenting onely the paines that proceeded from the witchcraft.

The same day in the euening were these two women exorcised by father Francis Priest of the Doctrine, and Verrine began to speake as followeth.

Souldiers follow their Captaine, and when Belzebub departed wee went after him. God would winne vnto him the soules of such as are growne stony in their obstinacy: his desire is that you would shunn that which is naught, and apply your selues vnto that which is good. Wee haue been at Marseille, and haue diuerse times knocked at his gate, and Belzebub, obserue how slender thy forces are when thou doest demand for help of my seruants. Belzebub, thy affaires runne in a low ebbe, and this is the reason why thou art now so sad and dumpish, Belzebub thou art at thy wits end what to follow. Then he spake to Magdalene and said, Magdalene, let not thy courage be abated for those few torments which thou now endurest, for the paines of Hell are farre more grieuous. After this hee spake vnto the Diuels, and said, come all yee Diuels of the aire, all yee Diuels of the earth, and all the Diuels of hell, come all to helpe and succour Belzebub; but your comming wil be to no purpose, and your assistance not worth your comming, for all of you are in comparison, but as leaues of trees.

Then turning to Belzebub, he said: be of good cheere Belzebub, knowest thou not, that where thou loosest one, thou shalt gaine tenne: ha cursed spirit, oughtest thou not to consider, that these soules were not created by thee? Doest thou not see, that God will take them vnto himselfe? Thou hast inueagled thousands from him, and thinkest thou that hee will euer dissemble this?

If An inuectiue against the Magician. it were possible that leaues of trees could weepe, they would shed forth teares of blood for this wretched sinner, so vast are his offences before God.

Then Verrine turned his discourse to God, and said: great God! how good, how bountifull, and how sweet art thou? I am tortured and tormented, and haue not the patience to behold thy great goodnesse towards the grossest sinners, especially towards this man whom I am forbidden to name. O all powerfull God, why doest thou not vntie and let out those heapes of water, or hurle downe thy lightning from heauen to destroy this wretch, and to bring him to vtter perdition, who sendeth soules to hell more in number, then the haile that falleth vpon the earth? I tell you, God can dissemble this no longer, neither will he any more indure his execrable villanies: but his pleasure is, that he be either conuerted or punished. The impatiencie which God taketh at the losse of these and other obstinate soules, is not such a kind of impatiency as may any way darken or preiudice his perfections, but it is rather an argument in him of vnblemished goodnesse: for God in iustice should dart downe lightning from heauen to destroy them, or suffer the earth to gape and swallow them vp, who haue better deserued this punishment then Dathan and Abiran, whom the earth deuoured vp for their rebellion. O Lord God, he cannot flie from thee; whether he descend to hel, for according to thy essence thou art there, or whether he doth imagine to stray from thee by wandring like a vagabond vp and downe the world, for thou seest all, and art euery where: or if he would ascend vnto heauen, for there the gates are shut against him. So that if he be not repentant, hee may perchance flie, but he cannot euade.

Great God, thou hast made reseruation of three things to thy selfe, and wouldest not that sinners should intermeddle or dip their fingers in them, to wit, thy glorie, iudgement and vengeance.

And because the guidance and gouernement of things is most proper vnto him, you must let him alone in his course of gouernement, for he knoweth wel when to take the cause of innocencie into his owne protection. What? thinke ye that God will suffer this iniquitie to branch vp higher? I tell you he is wearied with his long sufferance; and therefore wil see the end of this inditement, and howsoeuer this busines shal fal, he wil be sure to fashion and shape it to his glory, & the saluation of soules.A prediction that the Magician should be burned. I say further, that if he be not conuerted, he shal be burned aliue: if he wil needs perish, God will leaue 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 stubborne and rebellious against him, and will not obey him neither by allurements, nor by threats: then doth this father say vnto them that they deserue to be punished, because they are disobedient to their father, and will not harken vnto him, neither for hope of inheritance, nor for any other admonitions or inducements that may bee laid before them, but doe continue on in their contempt against him.

It is a thing full of astonishment, that God should prouide this great remedy for you miserable and accursed sinners, and yet the number of those that lay hold vpon it should be so small. There are some that conceiue that God is indebted vnto them, thinking with themselues, that hee hath promised Paradise vnto them, and that heauen was not destinated to intertaine beasts or Infidels, but for Christians. It is true, God is vexed with a holy kind of impatience, when he considereth the mischieuous and malitious purposes of men: he hath purchased their soules at an high and inestimable rate; for the satisfying of which paiment, it was expedient that diuinitie should be vnited vnto a humane nature. Thou also, who art the powerfull mother of God, did'st suffer much for their sakes, and wert vnder the Crosse, and neere vnto thy Sonne: yet for all this, do they renounce thy Passion (O God) the nailes, and al other instruments of thy torments; and doest thou still hearken after them, and willingly subiect thy selfe to death, to saue them? Why art thou so fond ouer them; is not thy blessed Mother in heauen with an infinite number of Saints and Angels? If all the drops of water in the sea, all the leaues of trees, all the Starres of heauen were capable to sound forth thy praises, they would all blesse thee, O God, and giue thee thanks for those manifold benefits which thou hast conferred vpon men: yea, the blessing of their creation alone doth challenge euerlasting giuing of thanks. Besides this, he hath giuen his Angels charge ouer you, who doe euer intercede on your behalfe, and say, they will be conuerted, they will be conuerted, you must haue a little patience. The Virgin Marie is also euer mediating for you, yet are you regardlesse of all this, especially this wretch, who shall either be burned, or be conuerted: for God can no longer suffer or looke on villanies of so soule a nature; and this will be the end of this businesse.

The messengers of the King haue been at his gate and haue diuers times knocked there: I my selfe also was present, but not any way to further the proiect of Belzebub.

Then he spake to Belzebub, and said: Accursed feind, thou diddest imagine that I would combine with thee, but thou art deceiued: for I cannot swarue from the commission of my Master. I did indeed suffer my seruants to giue thee assistance, but for my selfe I tooke part against thee, and made that iourney of set purpose to declare vnto him, that as the Diuel had seduced him, so the Diuell should bee an occasion to set him right in the true way. Then hee tooke a solemne oath, that whatsoeuer hee had now vttered, was agreeable vnto truth.

The same day, when Verrine was dictating that which hee had formerly deliuered touching the immaculate conception of the blessed▪ Virgin Marie, the Mother of God, he was asked what he meant in saying, that the humanitie of the Sonne of God did repose it selfe in the bosome of his Father, and that then God did forme his blessed Mother out of one of his ribs. To this Verrine answered; You may here cauill and say, that then this proposition must bee true, the Sonne is before his Mother. I tell you, that the humanitie of Christ Iesus (as all other things whatsoever are) was alwaies present with his celestiall Father: for with him nothing can bee said to bee past, or to come, but all is present: the Sonne is before his Mother, That is, with the eye of his grace. because the Father did first Because of his dignity. behold the humanitie of his Sonne, before hee 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 inuectiue An inuective against the Magician. against the Magician, saying with great out-cries:

Accursed wretch, thou deseruest to haue thy life restored vnto thee tenne thousand times, that thou mightest so many times suffer death; yea, thou shouldest die as oft as thou hast sacrilegiouslie offended.

Notwithstanding, God would yet deale fauourable with thee, if thy selfe giue no stop thereunto.

Ha you Capuchins! you shall bee punished with temporall calamities, because you did vary from the forme which was prescribed vnto you. You might well conceiue; that Almighty God hath communicated power vnto his Church, to bee able to command Diuels: and your charity that you should beare vnto your neighbours might haue perswaded you hither, that you might take information of all things; but hee is not alwaies absolute, that conceiteth hee is already sufficiently informed.

Then said Verrine to the Dominican Father (who euer wrote what hee deliuered) I must goe thither the third time; consider how God loueth this soule: Before Christmas you shall see the bottome of this sacke emptied, there was neuer such villany seene, neither was there euer the like miracle, or the like remedy. Verrine also said vnto the Dominican Father, in the presence of the aboue-mentioned Sub-prior. See the Apology vnto the 5. doubt. Take the booke of Exorcismes, and enioyne me in the name of God to goe the third time to Marseille, to solicite and labour the conuersion of the Magician. When Verrine issued forth, Gresil who held his place, declared that he would speake to the Magician in another manner then he did to Magdalene. And as Magdalene at the first would not beleeue, because the Diuell busied himselfe in the cause of God; or rather because Louyse did take vpon her to teach and instruct her, or else some Diuell 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 speake in this manner,

The will that is guided by the grace of God is able to compasse any thing, and is mightier then the powers of hell it selfe. How Idle then are they that say, I cannot be conuerted? It is vnbeseeming to adde excuses to your sinnes, it was the old dotage of Adam and Eue.

Adam thou haddest sufficient grace to keepe thy selfe vntainted, but thou diddest suffer thy selfe to bee abused, as many wretched sinners doe euery day.

The soule is the mistrisse, and the body as the Chambermaid: yet when the soule shall say, let vs rise betimes to pray and serue God, the body will forthwith oppugne it, and say, I am yet but young, let old age first approch: we shall haue leisure and time enough before vs, to be repentant.

The memory will say, let vs call to mind the blessings which are showred vpon vs from aboue: the vnderstanding will thereunto adioyne, let vs contemplate the goodnesse, wisedome and power of the Creator in these his blessings; and the will is ready to push vs on, to loue and feare this good God, because he is the sourse and first originall of all your happinesse.

The soule will say, I will heedfully obserue thy diuine inspirations, and will bequeath my selfe vnto thy seruice, I will endure no longer that my seruant should inuade the gouernment of my house. To which the chambermaid will reply, Ha mistrisse! what meane you to doe with your selfe? take compassion of your tendernesse, you are of too delicate a composition, to bee martyred with such austere courses of life: you haue time enough to repent you, solace and glut your selfe with delights, whiles occasion is offered, and vse your goods with freenesse and profusenesse, that you may varie and runne through all manner of pastimes, whiles the time will giue this liberty vnto you. Then Verrine said, My words (you see) sauour of the spirit, and doe maintaine, that the soule is and ought to be the mistrisse of the body. It is certaine that where the chambermaid holdeth the raines of gouernment in her hands, the family will soone sinke and fall to decay: therefore it ill beseemes the body to beare sway, because it resembleth a woman, who wanteth discretion to gouerne her selfe; and God will not exact a reckoning from the body, but from the soule, and the soule shall haue the precedency of the body both in the reward and in the punishment; because the soule ought rather to beleeue him that framed it, then the seruant. A blind man is vnfit to raigne, and why? because he is blind. The soule compared to a Commonwealth. The soule is a commonwealth, and if the conscience bee in quiet, all the rest is the more peaceable: Hence it is that the soule should gouerne and not the body, because it is deuoid of all true apprehension of the misery which it may suffer. Eue spake but once in excuse of her fault, but the body grumbles and kickes perpetually.

Your God hath an armory garnished with all perfections, and can euery day present new graces, to those that demand them of him, for hee keepeth them in his storehouse to bestow them vpon his children. In like manner hath your God giuen the holy Scriptures, the new Testament, and the liues of Saints vnto his Church, yet he resteth not heere, but doth euery day offer new presents vnto her.

Embrace your God, who for you hanged naked vpon on the Crosse; for he is your father, and the blessed mother of God is your aduocate, 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 then all the royalty of descents that may bee giuen to the Kings of the earth.

See the Apology vnto the 5. doubt: there is further mention made hereof in the pag.

A discourse touching the late King. Mounsieur Boutereau Aduocate in the Counsell, doth elegantly (as his manner is) expresse this Saint, in the life of Henry the 4 lately deceased, which was composed by him: who did expresly send into Flanders to father Francis Domptius, that faithfully collected this history, to be informed of that which is heere spoken: which for the better assurance and attestation of the truth, hee sent vnto him word for word: Although there be also other witnesses thereof. The two discourses in Latine and French did containe this relation heere word for word: so that we dared not to change one title hereof, as we haue for borne the like alteration through the whole frame and body of this history. God turne it all to his Glory.

The King of France lately deceased did worthily esteeme of this nobilitie; he did humble himselfe, and call vpon his God, demeaning himselfe in his presence as a malefactor, and oftentimes heard Masse with much deuotion and effusion of teares. I tell you, many Priests doe not so attentiuely meditate vpon the greatnesse and excellency of God, as he did; therefore was his death a kinde of martyrdome, because hee would rather suffer death for the regard and reuerence which he bare vnto his God, then giue credit to that which the Magicians had foreshowne vnto him, and in dying hee pronounced the word Iesus, and recommended his soule into the hands of God. Hee had offended his God, as David had done before him, and was guilty as hee was, and they were both Kings of mighty Nations: but this had been infected with heresie, 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 haue wedded a King, who is now a Saint in heauen: and if thou shalt imitate his godly end, God will inuest thee with the same honour: and thou Dauphin now a young tender King, bee thou an imitator of the rare indowments of thy father, who was so solicitous to giue thee vertuous education. And doe you all loue this Prince, for he well deserueth to beeloued by you, and cursed be him that shall bandy or plot against this Prince, and will not yeeld all dutifull obedience vnto him, especially vnto a Prince of so sweet and harmelesse a nature as this is: who will proue another Lewes in France, that for his great vertue was canonized a Saint. Reioyce little King, for thy father is high in the glory of heauen. I speake now to you, that are but wormes of the earth, examine well your selues; for if your Prince did so humble and deiect himselfe, how much more should you be prostrated in the lowlinesse of spirit? thinke and consider seriously of these things.

He is called Seruus seruorum. Since also the holy Father doth humble himselfe, who knoweth no superiour in this world, it is to be admired that you should bee negligent or dainty in humbling of your selues.

The same day Verrine went againe to the Magician; but before hee departed from the body of Louyse, hee discoursed of the wretched estate of the Magician, and of the mercy of God towards him, almost in these very words.

A mauellous Apostrophe vnto the Magician. Certainly Lewes thou art an hypocrite, and a Pharisie, and vnder the shew of piety thou hast heaped vp such a multitude of transgressions and other damnable sacrileges, that they are not to bee numbred. Of a truth Lewes, thou dost out-strip all magicians in malice and impiety, and art the chiefe of all their sabbaths and assemblies. Of a truth Lewes the Diuels are of opinion, that hell it selfe will not bee sufficient to afford punishments for thee proportionable vnto thy villanies. I tell thee Lewes, they will protest against God, if thou bee not conuerted, & will beg of him, that he would make Hell six times more horrid and terrible then it is, that thou mightest be tormented there for euermore. Of a truth Lewes, Cain, and Iudas shall bee adiudged innocents in comparison of thee: for Christ Iesus had not as then shed his blood for them, as he hath done for thee. I tel thee Lewes, thy abominations are of that heighth & vnsufferable presumption: that God himselfe would bewaile thy wretched estate, if hee were capable of teares: and euery one would willingly bring a fagot to burne thee, and would say; Iust God make this impious villaine to liue a thousand times, and so many times to suffer death: yet is it a certaine truth, Lewes, that this good God is ready to die againe for thee, and would, if need were, come now downe from heauen, and suffer himselfe to be crucified on this He meaneth the Crosse set vp in S. Baume. Crosse.

Besides the blessed mother of God and all the Saints doe of pure pitty plead thy cause, I tell thee truth Lewes,: not that they haue any need of thee, but that thou mayest bring backe those soules which thou hast led into perdition. Of a truth Lewes God hath sent his messengers and guard vnto thee, and they haue cast the rod of their power into thy house. Nay, I say more, vnreasonable creatures would beg mercy for thee at Gods hands, if they were endowed with reason. What I deliuer is most true, for nothing is impossible to God, who is able to make a Diuell of an Angell, and a Saint of a sinner.

The same day in the euening father Francis Billet did exorcise, at the beginning whereof Magdalene moued all the assembly to commiserate her case, by reason of the deepe and extraordinary sighs which shee pitifully breathed forth, whiles the Diuels were inwardly torturing her. And Verrine said, you that hope for a future reward, see you obey your God, and you that are already Saints with him in heauen, and haue now the full fruition of grace and eternall glory, as the end and vp-shot of your labours, bee you also plentifull in your duty and obedience towards him. But I damned Verrine confesseth himselfe to be damned. wretch as I am, expect no recompence of my paines and trauell.

The Acts of the 24. of December being Christmas-Eve.

THis day in the morning the Dominican Father did exorcise, and Verrine discoursed in these words.

Gods pleasure is that all men vnderstand, that the Diuels themselues doe obey him, and tremble before him. I tell you A discourse vpon ye natiuity of Christ Iesus very obseruable & worth the reading. God was wearied with your impieties, and therefore leaped downe from Heauen to earth in the wombe of his blessed Mother that hee might redresse them. Blessed Mother of God, thy Sonne was impatient to be inclosed vp so long in thy flesh, not for that he deprehended in thee any thing which might distast him, but because his desire was to come into the world, and to yssue▪ foorth from thy holy prison with all the speed hee might, to giue light vnto the world that remained darke, and to make his brightnes communicable vnto his creatures. Of a truth Mary thou art the Moone, and thy Sonne the Sunne of this world: the Saints are also the starres that shine in the same. And therefore was this Sunne sent by the celestiall Father not onely to illuminate and deriue part of his light to the Moone and Starres, but to giue light vnto euery man that commeth into the world: which illumination could not spread it selfe ouer the earth, vnlesse he had manifested himselfe to the earth by his natiuity. Wonder not that I haue often said, that this was a worke of admiration: for Kings haue their Pallaces and bedds furnished euen to prodigality, but good God, thou couldest scarce finde a place to bee borne; yet mightest thou haue built for thy selfe a Paris, or haue chosen the cittie of Rome in her greatnes, or haue caused some Royall Palace to bee prepared for thee, for thou art wisedome and goodnes it selfe, and hast created heauen and earth of nothing: Neuerthelesse, though the guide and prouidence of all things depend of thee, yet wouldest thou not make choise of eminent and magnificent places for thy Natiuitie, nor of Queenes and Princesses that might be assistant vnto thy Mother in the time of her t anell.

Great God, thou art more powerfull then all the great ones of the earth, and yet how il doe thy creatures demeane themselues towards thee.

Ioseph S. Gregory in his 26. Homily maketh a comparison between Ioseph & S. Thomas, for both of them were scrupulous & doubtful of the truth for a season. God permitting such staggerings sometimes in our vnderstādings, to the end that our assurance may bee the stronger. thou diddest doubt at first the veritie of these things, but wert afterwards fully satisfied that the Mother of God was a Virgin before her deliuery, at her deliuery, and after her deliuery. Thus The doubt that some haue of this History. doe many now question this very miracle which God hath wrought among you, to wit, that the Diuell should tell the truth, but so is the wil of the most Highest, who by his meanes would renue the league and amitie which is betweene his loue and his creatures. O blessed Mother of God, thy Sonne is the true God, begotten of his Father. Let it enter into thy consideration, how choise and exquisite a Mansion did so mighty a Father prouide for this onely and welbeloued Sonne, in whom he was so well pleased: and thinke with thy selfe, what presentments did thy deare Sonne prepare to offer vnto thee as his Mother? Blessed Spirit, where was the goodly beds with all the rich and pompous furniture which thou diddest prouide for thy Spouse? Where were thy easie Litters to carry her? Where were the Caroches? Where were the horses? There was but an Oxe and an Asse there present, for other liuing creatures are too proud to be witnesses to such humility. I say that God refused those creatures that were proud, as is the horse: he reiected the Lyons, who figure vnto vs arrogancy: he cared not for Mules, who are the Hieroglyphicks of malice: hee was onely contented that the Oxe and the Asse should be present, who are beasts full of simplicity and deuoid of maliciousnesse. The Asse pointeth out vnto vs the body, the Oxe the vnderstanding, so as, when the Asse and Oxe doe draw together, they doe beare the yoake of the Lord. The Angels were there the Princes, Lords and Courtiers, which is euidently declared vnto vs by that melodious song, Gloria in excelsis Deo. Thou Francis, couldest well haue distinguished the difference betweene the musick of this world, and such celestiall harmony, for thou diddest so well apprehend the sweetnes of that heauenly Instrument, that vpon the touch of one onely string thou diddest forget nature and those necessary actions of eating and drinking. For it is most certaine, that who so hath but a tast of the sweetnesse of Heauen will haue all the pleasures of the earth in no estimation. Great God! all things are subiected vnto thy will, for doe thou but speake the word, and what is there that dareth resist thee? Hence it is that thou mad'st choice of a poore and contemptible Virgin to bee thy Mother, because thou wouldest paterne and square foorth from thy selfe, a perfect example of humility vnto others.

Who would euer haue affirmed, that such a one as shee should bee the Mother of Almighty God? Who would euer haue thought that her Sonne which she carried in her armes had beene the liuing God, Creator of Heauen and Earth?

In like manner diddest thou yssue foorth from that chast wombe of thy blessed Mother, without any taint or corruption of thy integrity, as a Sun-beame passeth through the glasse without breaking of the same, but rather maketh it more cleere and brightsome.

Great God, thy blessed Mother and Ioseph, when they were at Bethlem were forced to vse an vnknown stable for their dwelling place.

I am much displeased at this thy too great humility, when I obserue the haughtines which swelleth mankind: I meane not Kings and Princes, but I speak of baser and more subordinate fellowes, who are indeed very shrubbs and flyes, yet if they faile in their expectation of the smallest commoditie that may befall them, they presently fall a murmuring, and thinke thou doest them wrong, although it be nothing so, and that these cogitations are miscreated in them by errors & the wrongfull mis-apprehension of things.

O Ioseph, thou diddest enquire after some lodging wherein you might retire your selues, but there was no roome in the Inne, and why? because they knew you not: for if they had had aduertisement who you were, they would assuredly haue lodged you in their house.

But God was content to take harborage in a poore beggerly lodging, being almost vntiled and open euery where, and not being locked and made sure for their safety. You therefore that are poore can haue no place for excuse of your intemperatnesse and impatiency, but you are to be contented if you haue but where-with-all to intertaine your life and soule together. You are not without a stable and a cratch wherein to lodge the King of glory, the stable is your soule, and the cratch your heart.

Ioseph and Mary accepted of the stable, although Christ for his part could haue beene contented to bee borne without doores in the open fields: but hee made election of a stable, not because hee had need of it, but in regard that it had need of him, that so it being honoured by his presence, might bee a place of more renoume then all the Kings Palaces of the world. If God had permitted the ordering and determination of this affaire to the will of the Seraphins, or Sages of this world, I tell you they would haue runne a cleane contrary course vnto that which God had ordained. But good God, thou diddest by inspiration put it into Iosephs heart to chuse the stable, because thou wouldest publish vnto the world, that thou doest not despise the soule of any man, that so, all pretext and shadow of excuse might be taken away from those that would otherwise obiect, I am too poore, I am not fitt to lodge my God: for the soule of a poore man is as acceptable vnto him as is the soule 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 happinesse to behold it: so thy soule shall no longer remaine a stable, but shall become a Temple and a Palace when God shal take vp his lodgeing in the same. Prophane not therefore this stable with mortall sinne, but rather sanctifie it, and make it more venerable then this Baume, into which no man may enter but bare-footed.

Bid sinne and Satan, when they labour to thrust themselues into that place, to depart from thence, because it is a stable reserued onely for God▪ to come and take his repose therein. Then will your God come vnto you as a little childe, wrap him vp charily in his swathling bands, make much of him, cherish him, and handle him with gentlenes and deuotion.

Mary brought him forth into the world, yet did she not dare once to touch him, much lesse would you be so hardy to handle him if you were acquainted with him: but feare without loue is fruitles and vnprofitable, and if loue should not surmount feare, what man is hee that would haue the boldnesse to appeare before him? Thou that art his Church, how vngratefull a Spouse shouldest thou be, if thou diddest not make acknowledgement of thy husbands benefits towards thee. Art thou ignorant what the Lord said to Peter? Feede my sheepe, for you that are Preists could not be true Shepheards, vnlesse you were carefull to feede and giue sustentation vnto your flocke. I doe not speake this, as if I would haue you conuey them into some fat pasturage of this world, but my meaning is, that you should communicate the Doctrine of their God vnto them.

It is true Iohn the Euangelist, that thou wert priuy to many mysteries, and hast not buried thy Talent nor fed vpon these royall viands alone, but thy resolution euer was, to make distribution of the same to others: and dare you, proud and haughty wretches, conceaue that you are humble, and yet will not diuide some portion of your knowledge vnto your neighbours?

Besides ô Iohn, thou hast diuulged the visions which thou hast seene and thou Iohn Baptist, thou hast not bin silent all this time of aduent, but hast said, let all mountaines be humbled, and yet how many mountaines are there that extoll themselues?

Michaelis, thou hast also enlarged thy voice at Aix in imitation of Iohn Baptist saying: Make straight the way of the Lord: yet haue there bin those, that were present at thy Sermons, that carpe at thee, and say, that thou hast not a glib and eloquent toung: Others there are, who haue bin meerely incited out of curiosity to harken vnto thee: others murmure, that thy gesture which thou doest vse in preaching, is not gracefull: to some others they obiect, that their vaine of preaching is too domesticke and familiar, and say, they had rather heare young Diuines preach, because they are more curious and neate in their composures. These are not worthy to heare the word of God, and deserue to be shut vp in the dungeon of Hell, because they will not harken vnto Gods word, whereby they may be nursed vp to saluation.

Touching the labours and paines taken by Preachers. Then he said, accursed wretches, do you deeme that the trauells of Preachers are nothing? I tell you, they many times forbeare to feede when hunger seaseth vpon them, and to repose themselues when sleepe doth ouertake them: they warme not themselues when they are benummed with colde, and doe trauaile a fresh when they are already tyred and wearied. Wherein they doe like faithfull children who are not allured by the promises of Heauen, nor yet affrighted with the threats of Hell; But as a dutifull childe obeyeth his father, not out of any second respect but meerely out of affection, so the true children of God respect not their particular interests, neither do they decline those laborious courses which they haue vndertaken, but discharge that duty whereunto God by a sanctified vocation hath called them. And of this number are Preists, Religious persons, and Preachers.

A signe of predestination. One signe and infallible argument of eternall predestination, is to heare the word of God with willingnes and alacritie, to make a free confession of himselfe, to communicate, and to serue Mary the Mother of God, with all submissiuenesse and deuotion. Gerson and some others hold this Tenent, that he was sanctified from his mothers wombe. Then he said, it standeth with good reason, that he who was to be the Guardian vnto the Virgin should be inuested with a prerogatiue of greater excellency then all other Saints, and was to haue precedency of Iohn Baptist and the Prophet Ieremy. For hee was to bee the Spouse vnto the Mother of God: and was to be the maintainer and putatiue Father of her son. Mary was indeed thy sister, Ioseph and thou doest alwaies shew thy selfe a deare and trusty associate vnto her. He said further, that Ioseph had for a space a touch of feare and iealousie vpon him, not vnderstanding the mistery which lay vailed ouer in silence, neither doe I wonder at it (said he) for Mary was not of the humour of the women of these times, who doe blab and disclose vnto their husbands all they know: shee was of a contrary straine, and did commit all that was reuealed vnto her by Gabriell the Archangell who came from that supreme Counsell of the blessed Trinity, vnto the close custody and guard of secrecy and silence. Al her words that came from her were full of waight and wisedome, for Mary was not like vnto Eue, a multiplyer of words and impertinent discourses.

At dinner also Verrine spake of sundry subiects, tending much to edification: and amongst the rest he discoursed, that the soules in blisse did more thirst after the saluation of our soules, and the enioying of our company with them in Paradise, then Hell and all the Diuels together could after their ouer-throw and perdition; for the power and efficacy of the Saints in Heauen, farre surmounted the impiety and malice of the damned. He further said, When you sit downe to eate, imagine that those blessings which are set before you doe point out vnto you three things, Accipe, Redde, Time. Accipe, take thy refection; Redde, giue thanks vnto God; and Time, beware how thou bee found vngratefull for such manifold blessings.

In the meane space some or other had giuen part of a honny-combe to these two women, which they had found lying on the ground, and was blowne downe from a tree by the winde. And Verrine from this honnycombe tooke occasion to discourse, and to say vnto Magdalene, Magdalene thou shouldest propose the Bee vnto thy imitation, which silently flieth vp and downe and gathereth the extraction of whatsoeuer iuice is most precious among the flowers, by this I meane vertues.

Magdalene Acquisition of vertues. goe thou likewise to Saint Vrsula, and from euery one of thy sisters pluck a vertue: from one gather Humility, from another Patience, from another an vpright intention, from another Charity, from another Obedience: for thus, Magdalene doth that industrious honny-fly demeane himselfe, & sometimes dieth through his laboriousnes and trauell, for hee was framed to take paines. You are to doe the like, and should die after the same manner. Then he spake further of the blessed Virgin saying, O immense God! Mary did beare thee according to thy humanity, and thou diddest support her according to thy diuinity: for of a truth thou wer't at one time a litle Childe, and a mighty God.

God The co-operation of the creature with God. would haue the creature to co-operate with him, as is verified in thee O Mary:vnto whom although God did inlarge his bounty, and did garnish thy minde with rare and inestimable indowments, yet diddest thou still appeare more humble, and shouldest not indeed be the Mother of God vnlesse thou haddest contributed some-what of thine owne vnto his working: it being his good pleasure that his creatures should euer make contribution of some-thing. You haue nothing to bestow vpon him but your will, from which no man is to exempt himselfe: giue him therefore your body and soule, for that will content him.

The same day Verrine compared himselfe to a barren and withered tree, and although (said he) God hath spouted such sappe into mee, that by the power of it I doe bring foorth sweete and wholesome fruite, yet am I still a barren and an accursed tree; and shall neuer behold the face of God, but shall alwaies remaine a Diuell: yet thus much I may say, that there was neuer any Deuill 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 vnto him a diminution See the answere vnto the doubts, the 10. obiection. and abatement of some degrees of his punishment, if he did his duty with faithfulnesse.

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

A pious discourse vpon the feast of Christmas. ON Christmas day, towards midnight the three Diuels which were in Louyse were commanded to goe to Marseille, to labour the conuersion of Lewes the Magician. At that time was Magdalene lulled, and as it were, benummed with a heauy slumber, which proceeded from the Diuell, and indured all the time that Masse was saying, and the Masse once ended shee returned againe to her accustomed temper.

The same day, and houre aforesaid, the Dominican Father did exorcise Louyse and Magdalene; and then Spirits doe goe and come with incredible celerity. Verrine began to speake in this manner. Hee that will come to the knowledge of his God, must looke for him vpon the earth, and make inquiry after the litle childe which lieth in the stable: as hee is your Iudge, you must looke vp to Heauen, and tremble at his Diuinity, but as hee is a litle childe, you must intertaine him in your affections. According to his Humanity he is but litle, but according to his Diuinity hee is a great God, and worthy to be praised. Euery one may (if hee will) dedicate his seruice vnto this litle childe, neither can any excuse himselfe from the same, for there is no man but hath an Oxe and an Asse; the Asse signifieth the body, the Oxe the soule; for the soule resembleth the Oxe, that easily knoweth his masters cribb. This Oxe and this Asse must vngrudgingly beare the yoak that their master laieth on them, that is to say, all mortifications, afflictions and troubles, and whatsoeuer else hapeneth vnto a man by the will of God, all which may bee said to be the yoake of the Lord. This yoake is sweete, and this burthen light to all those that doe perfectly loue him: you must not therefore say, I am not able to beare it, for God commandeth nothing that is impossible. It is a truth, that hee indeed was loaden with a yoake that was very combersome, and with a burthen exceedingly heauy, for his Crosse did ouerlay him with an intollerable pressure; yet did hee not call vnto you, behold my Crosse, carry you it as I haue done: No, hee saith not so, because hee knoweth your debilitie will easily sinke vnder the same; but hee saith, carry my yoake, because the burthen thereof is very portable, to those that loue God and serue him as they ought. God hath his troopes of Angels and Saints about him, neither is it to bee wondred that Angels obey him, and that men put his will in execution, but that Deuils, who are already condemned to the Gallies of Hell should yeeld him their obedience, heere is it that doth amaze vs with astonishment and admiration. Great God, why doest thou not cause these things to be deliuered by some Seraphin, or some learned Preacher, and not to bee divulged by the mouth of this silly woman? Or why should I bee constrained to disclose my name, in an action that is directly preiudiciall vnto Hell, and to my great griefe, that am forced to pronounce it? Then he said, many beleeue not this; but I answere them, they haue not seene God nor Paradise, and yet they beleeue both the one and the other. Certainly Thomas thy God (vnto whom it is impossible that hee should tell a lie) hath said, that hee would rise the third day: and what? did hee not rise the third day? Certainly hee did, but because thou diddest not see it, thou wouldest not beleeue it, but diddest say, I will not beleeue it, except I may touch the prints of the nayles. There is none among you that euer saw him die in person, yet doe you beleeue 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 beleeue. There is no neede of faith in those things which wee manifestly and plainly see: as if I should tell you that this Priest is standing at the Altar, I imagine you would beleeue mee, neither should this faith of yours containe any great matter of merite, because you see this together with mee. All the fruitlesse sciences and speculations of Cicero, Plato, and the other Heathen Philosophers, to what purpose serue they, but to trauell and consume the spirits of a man by imaginary contemplations? These waters cannot appease the thirstinesse of the soule, and by consequence are not powerfull to yeeld due and conuenient refreshments: but the smallest delights of a spirit indued with vertue, doth surpasse all worldly delectations: and cursed may they bee, who for the fruition of momentary pleasures heere, hazard the losse of that eternall felicity. Your God is a cunning Surgeon, and of the choisest esteeme amongst those that are most famous: hee well knowes when to serch the wound, and forecasteth how it may be healed: and apprehending the meanes, he presently commeth furnished with such salues and medicaments, as hee conceiueth most proper for the cure. God is Father vnto two daughters, Mercy and Iustice; but mercy obtained the right of eldership in the house of God, and you know those that are the elder haue a kinde of prerogatiue ouer the other. Mercy is sister vnto Christ Iesus, and shee it was that said vnto him, that it was fit that he should suffer al those torturings and contempts, which afterward he subiected himselfe vnto 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 neerenesse then the other. For God the Father was more indulgent vnto mercy then iustice, yet are they sisters, and both daughters vnto him; because he is no lesse iust in exercising his iustice, then he is gracious in declaring his mercy. It is no argument of imperfection in God, that he powreth down the viols of his wrath vpon the wicked, and rewardeth the good endeauours of the iust, it is rather a demonstration of his omnipotency, to render vnto euery man according to his workes.

Of a truth thy inward parts (O mother of God) are as the shop of an Apothecary full of fragrant and aromaticall 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 vertues and graces. I further say that Mary is an inclosed 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 beautifull flowers, and ingraffing goodly and vernant trees, charged with excellent flowers and fruits. Thou (Mary) art also a tree, thy holy cogitations are the leaues, thy seruent desires are the flowers, and thy little Iesus is the fruit that was brought forth for your saluation. The nature of this fruit is admirable, so that it was accounted worthy to bee made a Present for the eternall Father, on the tree of the Crosse, for the expiation of your sinnes. Let your memory recall into your remembrance these blessings of your God, and let Ioseph who signifieth your vnderstanding, bow his knees in a corner of the stable, and take in so high a mystery with his most attentiue contemplation. Mary as hauing a greater portion of light, is of more neerenesse, and figureth vnto vs the will: the vnderstanding laboureth to comprehend him, but the will shunneth such wild conceptions, and demeaneth it selfe like vnto the mother of Christ Iesus, who dared not at the first to touch him, but at length Mary who is the will, taketh him in her armes, and beareth him vp and downe; for loue at the last ouercommeth feare. Take therefore the Child Iesus, play with him, and wrap him charily in his swathling bands, hee is but a little one, and therefore very tractable; endeauour then to bee diligent about him, bring with you little bands to roule him in; and to be breefe, prouide your selues of whatsoeuer may bee needfull for him. Hee is a little child, and yet a great God, as it is written, Vnto you a child is borne, and vnto you a sonne is giuen. Hee is young and tender, his hands are swathled vp, so that hee cannot strike, come therefore and draw neere vnto him; but withall consider that he is also a seuere Iudge to those that refuse to obey his will. If Abraham should haue reasoned the case with God, when hee commanded him to sacrifice his well-beloued sonne Isaac, and should haue said, how or in what manner is this possible to bee done? I tell you, he had not merited to bee the father of the faithfull. Bee you humbled therefore before this God, and beleeue that he is yonder in the blessed Sacrament, for his body is a glorified body, and taketh vp no place.

I say further, that it, is not enough to haue this child Iesus wrapped vp and swathed in his clours, but you must warme him with the milde heate of perfect deuotion, which is a permanent and standing seruency of the blessed spirit.

He also spake many other things; to wit, that those that were most humble are most high in Paradise, as Christ Iesus and Mary doe well exemplifie vnto vs, that loue allayeth and extenuateth labour, for the Diuels As a man that being obstinately set and bent on a thing, will rather be plucked asunder in peeces, then be beaten off the same. failing in the point of loue, are more grieued and extremely cruciated in saying an Aue Maria, then in suffering the torments of ten thousand yeeres in hell. It standeth also with reason (said hee) that if Princes bee forced vnto obedience, the inferiour seruants doe not stand out in defiance. Hee further said, that if a man could but see the soule that standeth in the state of grace, and haue a full view of the totall beauty thereof, he would sinke downe and die for ioy and admiration, thinking that he beheld the glorious Deity: but this is a request not fit to be demanded. If thy body complaine of thy hard vsage, say vnto thy soule, Soule, thou must not groane and sinke vnder this burthen, take notice of thy owne worth, how thou art created to sway and haue dominion: be thankfull therefore vnto him that hath framed thee, God is not like vnto men, for a man doth many times omit to doe a good turne to him that hath deserued it from him, and is ingratefull for those benefits which hee hath receiued: but your God foresaw the ingratitude of men, and heard with his eares their sinnes that cried loud for vengeance, yet for all this his resolution was firme to giue his Sonne vnto you. Your Redeemer was borne at midnight, receiue him in to you: your body is the stable, your soule the cratch to entertaine him: and although hee bee a King, yet doth hee not disdaine so meane a place as a stable: There is no man therefore that can excuse himselfe. You are to warme this little child, and doe not say, I haue no fier to warme him by, for the holy Ghost is a burning furnace, and will let you haue fier enough if you will but lend him fuell, that is to say, your sinnes, whom hee will cast and consume in the neuer-dying flames of his loue. After all these and many other discourses in a great rage and violent agitation, hee made this abiuration as followeth.

I Verrine in the name of all Magicians of both sexes, forcerers, and forceresses doe renounce and disclaime all the abiurations which they haue made against the power of the Father, the wisedome of the Sonne, and the goodnesse of the holy Ghost: I do further renounce all the abiurations by which they haue 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 haue made choice of hell for their eternall habitation, and haue told God that they did not regard his inspirations and graces, but desired an euerlasting sequestration from him and his Angels. Then in the name and right of all Hell hee cried, I disclaime all donations and schedules which they haue made vnto the Diuell. Afterwards he said, Beleeue me, God is so powerfull, that hee is able to cause the Diuels to bring together in this Church the bodies of all Sorcerers and witches, that they may heare their sentence and iudgement pronounced against them. I speake in generall, not in particular. Then Why a Diuell was employed in this worke, he being but a contemptible and slauish caitise. he added, that therefore God would not vse the ministerie of an Angell, because if hee should come inuisibly, men would say that hee was a Diuell: but if hee should appeare in the forme of a man, they would say, This is but a man, and would not regard his message. God herein resembleth a King, who hauing many Princes, subiects and seruants waiting on him, taketh one of a more ordinary and cheape condition, to bee employed in his ambassage: and this hee doth, not so much to honour this seruant of his, but rather to manifest and magnifie his greatnesse; for he needeth not the countenance or authority of his Ambassadour, because all the power and splendour where withall hee goeth is deriued vnto him from the King. So God would not chuse any Prince or great subiect of his Court, but was pleased to serue his turne with the most sordide and base slaues hee could thinke vpon, who are the Diuels, not thereby to honour them with the same of his employments, but to publish the more his greatnesse and absolute command, vnto to the world. For God compelleth the diuell to bee the instrument of effecting his will, and giueth him authority to bring that to passe, which hee shall adiudge fit, to his greater glory, and to the vtter confusion of all hell. Hence it ariseth, that God is pleased to make experience of a new remedy, for the conuersion of soules, and for the more ample expression of his bounty. When Verrine bad done, Gresill his companion made the like abiuration, as afore-said, & that was also made by the mouth of Louyse whom he possessed. After him the third Diuell, that was in the same body, and was called Sonneillon, made his renunciation like vnto the former; and added, that when the Magicians and witches were there present, they were mightily dismayed to see and heare these things: and that this would turne either to their greater condemnation, or else to their conuersion, if they would apply their wills thereunto.

Then did they all three confirme that which they had auowed by a solemne oath, and added, that something or other they were to discourse of, at the celebration of euery Masse.

At the morning Masse, the Dominican father began to exorcise, and Verrine spake in this manner,

Man is the head and chiefe of his family; it is a thing vnsightly and full of indecency, that the gouernment should bee put into the hands of a woman, for women are to bee subiect vnto their husbands. It therefore is proper vnto the head to gouerne, and vnto the master to command: the soule is the head, the body but the woman: the soule is the mistrisse, and the body but the chambermaid: yet doth the body euer grudge and grumble against the soule, saying, Why doe we disquiet our selues with this early rising? we should now take our repose, and make vse of the creatures for our pleasures and contentments, while wee haue time to doe it; and in the declination and setting of our age wee may haue leisure enough to thinke of our conuersion. If the mistrisse bee discreet and well aduised, shee will keepe this chambermaid no longer, that taketh thus vpon her to prescribe and giue directions, but will turne her out of her house. Thus ought the soule to demeane it selfe towards the body, when it complaineth, and ought to say, Flesh, thou art but the chambermaid, and not the mistrisse; it is thy duty to serue, not to command. I tell thee, if thou wilt eate 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 bee said vnto me, Soule, render me an account of what thou hast done, thou wert' the mistrisse, and shouldest therefore manage thy gouernment with discretion. A man that chanceth vpon a sober discreet wife, is in reason to intrust her, and not his seruant with the domesticke and home-businesses of his family: but thou hast done cleane contrary. You that are men are iust of the same humour and say. Wee are tender and of a delicate composition, and must a little cherish and make much of our selues. Others will say, let vs bee frolicke, I can liue without working; I haue many goodly possessions; I am noble in my blood, and am descended from such a race: I am able to keepe thus many horses; maintaine thus many gentlemen in my attendance, and bee waited on with thus many Pages and Lackeies. Another will complaine of his old age, and how vnable hee is to vndergoe the burthen of penance at those yeeres. For this cause do those families perish and lie buried in their ruines, where this cursed chambermaid beareth sway. Do not you resemble those that as the Prouerbe noted of them, are facete and pleasant abroad, but sullen in their owne houses. Then Verrine speaking to the assembly said, you promise Paradise vnto your selues; but thinke you not to attaine vnto it without much sufferance and aduersities in this world; for the seruant is not greater then his master: And if God was first to suffer, and then to haue admittance into glory, would you expect to enter into heauen on horse-backe, or in your Caroach? I tell you nay; but you are to come thither on foot, and to bee besides loden with store of good workes: 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 conceiue, that these beds are beds of doune and delicacy, as some lazy persons might apprehend it; No, these words shall be spoken to the stuborne and obstinate sinner, that hateth to be conuerted. If you will bee saued, you must not abandon your selues vp to wantonnesse, which doth emasculate and weaken all vertuous desires in you. You all stand charged with the heauie burthen of your sinnes, prostrate your selues before this little childe, which lieth in the manger, and come vnto him with the full burthen of your transgressions, that hee may vnload you. If you say vnto mee, you haue no sinne; I must tell you, that it is false, for all men are sinners. Sinne is like vnto wood, pile it vp and lay it on a heape, that when the holy Ghost commeth, hee may set fire to the same, I meane the fire of his loue, which searcheth still for stubble, and other such combustible matter, that it may consume and burne it. What man can heere excuse himselfe? hath not euery one a staffe in his hand, whereon to leane and support himselfe, which is the will? whatsoeuer you haue besides, you owe vnto God, but this will is your owne, since God hath made it ouer vnto you; and therefore take this staffe vnto you: For God is the shepheard and you are the sheepe of his pasture, whom if the woolfe come to rauin vpon and to deuoure, hee will take the staffe of your will, and will swinge him so soundly, that hee shall neuer returne for his prey, but to his owne confusion.

Then did Verrine inuite all the creatures of Heauen, 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 al Magicians & Witches, Sorcerers and Sorceresses, and by the appointment of that Soueraigne God saith, O yee foure elements praise yee the Lord, all creatures reasonable and vnreasonable praise the Lord, whatsoeuer hath grouth or motion laud the name of God: Earth, Sea, Aire and Fire, trees and starres praise ye all the Lord, &c. I tell you, that if all the creatures of the world could make their eies gush foorth with teares of bloud, they would bewayle as much as in them lyeth the impieties of Magicians and Witches, so abominable are their courses before God. All these things were pronounced by him whilest the Priest held the blessed Sacrament in his hands to giue 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 Masse. Gresill and Sonneillon did also the same three seuerall times, once when the Crede was said in the Masse, another time at the eleuation, and the third time at the Communion. In like manner these three Diuels confirmed by oath all that was aboue mentioned, in the same manner as at the midnight before. The same day the Dominican Father wrote a letter to father Michaelis in answere vnto one of his, written the 13. of this moneth, wherein hee intreateth him to come to S. Baume.

The same day Verrine said vnto the Dominican Father, command mee in the Name of God, and by the authority of the Church triumphant and militant to goe foorth about an imployment which God hath imposed vpon mee: then hee called father Romillon and father Andrew Godan of the Order of S. Dominick to be witnesses hereunto and then departed.

Moreouer, there happened a very memorable accident on the same day, for Belzebub began to speake in this strange manner as followeth. Verrine not long agoe cryed out that all Hell was constrained by God to renounce whatsoeuer the Magicians and Witches had proiected; and I Belzebub constrained to make an abjuration. Belzebub cheefe of the Diuels that are in the body of Magdalene, am compelled by the Almighty to make the like abiuration▪ in effect, contrary to my resolution, and the greatnesse of my pride. Before the tribunall of God all things are so exactly waighed in al the circumstances that the Diuels haue nothing to reply against it. Yes, yes, yes, in despight of my selfe, and against my customary pride and rebellion in the name of all my companions, I renounce. I renounce, I renounce, I say, whatsoeuer I haue suggested vnto Magdalene, as well for the time past as for thetime to come, both against her God and conscience: Yes, yes, yes, I reuoke it all, I condemne and disclaime it now at this very instant.

The same day at high Masse were the two women that were possessed exorcised by the Dominican father, and Verrine began to speake in this manner. Thou God of power, cause now an Angell to descend from Heauen, vpon this Altar that these men may beleeue. what meanest thou to doe? Wilt thou vse the ministry of a Diuell in a businesse of this importance? Thou hast here Doctors able and ready to say the same that I say, men will euer bee saying that Louyse is not possessed, cursed be her folly, I could endure Hell better then her.

Then The temptation vsuall against Nobility. the said Verrine began to scoffe at Belzebub and his Princes in this manner, What Belzebub, art thou the master of Pride, and doest thou now slinke away in this sort? Thou art he that doest suggest vnto the Nobility: What sir? will you yeeld to him, you are noble and of an ancient stock, why will you abase your selfe before a fellow of such cheapenesse? You must not doe it, it doth detract from your nobility. Miserable Belzebub, was it not thou that wouldest haue throwne God from his seate of Maiesty? How art thou now abased, hauing nothing to reply, and being swallowed vp in shame and confusion. And thou Leuiathan the Arch-Doctor of The temptation vsuall against Hereticks. Hereticks, art thou not hee that bestowest vpon them the apparance and shew of light? But thy light is nothing else but darknesse, for no man can giue that which hee hath not. Thou bringest an itch vpon the curious, to dispute of this place, and of that place of Scripture, because it is not interpreted as it ought to bee; and seing them to bee proud beyond measure, thou diddest by this course hinder them from humbling themselues. I tell thee that the proud and curious shall not enter into Paradise vnlesse they become humble and lay aside their curiosity. What answerest thou vnto this, thou art a iolly doctor, and very pregnant in replyes; but I see thou hast litle to say for thy selfe and giuest sufficient proofe of thy insufficiency. There bee heere very able men that would gladly heare thee argue, but it appeareth that thou art confounded as much as thy companion.

And Temptations to single combats. thou Balberith that doest secreetly whisper in the eares of Gentle-men, and doest tell them, that what they loue in their hart they should oftētimes vse in their mouth: and by this meanes thou makest them to deny and foresweare God from the head to the soale of the foote. Thou doest also suggest vnto them; what sir? doe you not meane to defend your reputation? Can you endure such an affront? Remember such and such speaches, and how he thus and thus belyed you: hee is a base fellow, and in an vnder-ranke vnto you; I tel you you must reuenge yourselfe vpon him, and call him into single combate. Thus though they be forbidden by God, excommunicated by the Church, and prohibited by the Kings Edicts, yet are they transported beyond their temper and reason, and doe desire nothing but to come to blowes: neither lyeth it in the power of man to giue preuention vnto these mischances.

Temptations against youth. Then Verrine iested at Asmodee, and said, and thou (accursed fiend) doest perswade yong folke that it is no sinne to offend God, and so doest spread a vaile over their eies, that they cannot haue the light to bee their guide, but are forced to stumble in the darke.

And thou Astaroth, master of the slouthfull, be thou their speaker, & defend thy cause, for thou art a powerfull Prince, and doest excuse no man: Kings and Clergy men are allured by thy blandishments, and thou hast accesse euery-where, euen when the gates and windowes of mens hearts are locked vp.

AndTemptations to hardnesse of heart. thou Carreau art he that maintainest that Lazarus could not be raised vp to life, by Lazarus meaning the obstinate sinner: but I doe hold it as a truth, that he may bee raised againe, not of himselfe, but by the assistance of the Church and of God, who said, Lazare veniforas, and so commanded the stone to be taken away. Hee it is, that is able without paine vnto him, to doe whatsoeuer seemeth pleasing in his sight.

I affirme that God is able to take away the stone from the heart of an vnrepenting sinner: but hee must confesse himselfe & receiue absolution from the Priest, according vnto that authority which God hath giuen vnto his Church: and in this manner is the dead raised vp to life.

Then he said, hee that wants charity is not truely noble, for true nobility commeth from aboue.

All the Citizens of heauen did reioyce at the birth of the Sonne of God;A breefe discourse touching the feast of Christmas. neither is there any difference there put betweene the soule of a King and of a begger, if it stand in the state of grace.

Vnto you a child is borne, and to you a son is giuen: he is both a King & a Iudge, yet but litle in his natiuity, that it might be published vnto all, how tractable he is and how easie to be appeased, euen with an apple. The apple signifieth the soule with the three powers thereof; the Memory pointeth out vnto vs the Father: the Vnderstanding, the Son: and the Will, the holy Ghost D • dicate and bequeath your thoughts, your desires, and your workes, to this Childe, whereby you shall also offer vp vnto him, the odour, sweetnesse and bewty of this apple: this is the present that will appease and still him; and for this cause was hee made contemptible that you might bee bold to tender the same vnto him. He is co-eternal with his Father, which Marie, and none but shee did at the first vnderstand, yet had he not where to lay his head; giue therefore now vnto him the stone of your heart, that hee may make a pillow of the same whereupon to repose himselfe. If the deceased King of glorious memory should haue giuen his Sonne the Dauphin vnto you, it is to be conceiued, that you would haue receiued him with great ioy and applause: the celestiall Father hath giuen vnto you the Dauphin of heauen, equall to himselfe in Maiesty; the Kings of the East came from a farre to seeke 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 voide seates of heauen; that great day of the Lord approacheth, wherein hee will place you in Paradise for euermore.

Then Verrine said, I Verrine doe renounce, &c. as is before mentioned at midnight Masse. After that, he inuited againe all creatures to praise God, for his vnexpresseable bounty and infinite mercy, as is afore written. When heDiuers iudgements 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 mai'st thou be pleased to create a thousand hells anew for all those that will not be conuerted, giue vnto them a thousand liues, and as many as there bee starres in the firmament (for all this is very possible vnto thee, that they may suffer as many seuerall deaths, as they had seueral liues bestowed vpon them.

The same day in the euening the two possessed women were exorcised by Father Francis Billet Priest of the Doctrine, and Verrine began to discourse thus. The heate of hell is not more vnsupportable vnto mee, then are thy Exorcismes, and would God, I had beene 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 custome to doe thus, because wee were guided neither by reason nor counsell. The Exorcist said vnto him, Recede maledicte, who answered him in latine, Non est tempus. And when the Exorcist said, Angeli decantanerunt, Gloria, Verrine spake these words, the Diuels themselues 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 heare this Gloria chanted forth by the Diuels: 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. Hee Diuers iudgments touching this History. see the p. 15. farther said, some men doe cauill and say, that the Diuels cannot deliuer a truth, miserable and stupid wretches, is not God powerful to make Angels and men and diuels to obey him? Others say, that these are meere iuglings and fables: Others, that they are stage-playes and inuentions: Others murmur, because they see no signe, and because those that are possessed doe not speake all kinde of languages: Others beleeue that Louyse might cary away these discourses which shee had vttered from the many sermons which shee had heard. It is not to bee wondred that men beleeue it not, for it is a thing full of nouelty and rarenesse. And thou He did examine this, two seueral times, first at S. Baume in ye moneth of Ianuarie then next ensuing, where he looked into the verification of all these discourses, and tooke knowledge of the witnesses that had been present at the acts. In the second place hee did read with great aduisednes and attention this whole cōposure written in the Latine & French copies. There is a likelihoode also that the whole body of this history wil be re-examined at Rome by the authority of the supreme Inquisition. Michaelis art to examine all this, and then the censure of the Church must passe vpon it. But as hee was esteemed healthie who was indeed infirme before God, as appeared by the Pharisie, so hee esteemed himselfe infirme before God, who was indeed sound and healthy, witnesse the Publican.

O blessed mother of God, thou didst not imitate Eue, nor questioned the Angell with After the Angel had once said, Spiritus sanctus superueniet in te, &c. shee neuer replide against it with the quomod • of infidelity. quare & quomodo, but thou diddest forth with say Ecce ancilla Domini. The Serpent suggested vnto Eue, God hath giuen you to eate of all the fruit of these trees that are in Paradise: whereunto Eue answered, he hath commanded vs, not to eate of this fruite, and added much idle language besides, so that at the last shee gaue credence vnto the serpent, whereupon Adam fell also by the perswasions of Eue; but he should haue said, that it was not lawfull for her to take the apple, that he had no commandement from God to do it, nay that he was expresly forbidden. Wretched sinner if thy body say vnto thee take and eate there is no offence in it, thy soule as Mistrisse of the body must giue checke vnto it, and say, I will not venture vpon it, for God himselfe hath prohibited it: And if thou chance to be so seduced, beware how thou follow the dangerous tract wherein Adam walked, but humble thy selfe without asking quare & quomodo, but rather confesse thy selfe to be vnworthy to suffer euen the paines of hell for thy sinnes. Then he said, there are many that say vnto the Preist, Father reueale and remember vnto mee my sinnes, but the Preist must in reason answere them, it is your part to examine your selues, and to disclose vnto mee 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 heere to be heard and pleaded, the client ought to furnish his Advocate with instructions. I tell you in this case the Preist is to demand his absolution from him, because he is confessed and not to penitent person: and men of this humor are worse then vnreasonable beastes. The Confessour is sharply to reprehend such kind of men, but his reproofes must be interlaced with discretion, and must say vnto them that they wittingly, and willingly haue offended, and therefore they are to pray vnto God, for his illumination, who is not dainty to grant the same to those, that beg it of him in humilitie: wee must search for this light if wee will finde it; and knocke at Gods mercie-gate that we may attaine vnto it. For it is the sister of that eternall Word, which doth easilie open this gate vnto you: nay I say farther that this word is mercie it selfe, and yet it is enuironed with awfull Iustice. Iustice is the sister of mercie, and the indiuiduall companion of Princes; take away the punishments of offenders and behold all order in confusion, and all ciuill Policie trampled vpon and contemned.

An Apostrophe vnto Magdalene. After this hee spake to Magdalene, and said, Magdalene keepe this childe with all the charinesse that may bee, wrap him vp in the swathling bands of the mortification of the fiue fenses, for hee is euer presenting his fiue woundes to God the Father in thy behalfe, which he receaued vpon the crosse for thy saluation. These are those pretious pearles whose estimate is so beyound all value, that God the Father casting but his eyes aside vpon them can deny no suite which he propoundeth vnto him. Iesus is a goodly flower in the garden of Mary, and alwayes standeth in the sight and presence of his Father. Marcella, it was thou that diddest cry, blessed is the wombe that did beare thee, but the diuine word answered, rather blessed are they which heare the word of God and diligently keepe the same.

Then hee said, O yee Kinges of the East, you haue worshipped this childe; what pompe found you with Ioseph and Mary his Mother, surely nothing but an Asse and an Oxe in a stable. Who reuealed vnto you that the King of glory was there? you did certainly behold the brightnesse and radia •• re of his face as the witnesse of his Diuinity, with this he strucke the souldiers to the ground who came to apprehend him, and to binde him with cordes. And thou good Theise, who told thee, that hee that was crucified vpon the crosse with thee, was a King? I am sure thou didst not behold any Crownes, Scepters and Triumphes, or any such customarie pompes and preparations: yet didst thou not desist from crying Memento mei cum veneris in regnum tuum. For although hee had a crowne of thornes platted vpon his head, yet insteed thereof hee hath acquired for you a crowne of immortalitie, and in stead of his nakednes, hee hath clothed you with the robes of glory. If a King should say vnto a Gallie-slaue, I will take thee for my adopted sonne, were not hee senselesse and dishearted, if he should replie vnto the King; Sir, I am tyed vp heere with a chayne and therefore I will not bee called your sonne. You are all guiltie of high treason, and your estate baser and more full of slauerie then those that rowe in Gallies, for they at the least canne beholde • the Heauen and Earth, but you that are sinners are ouertaken, and incompassed with darknesse. God saith vnto you I will make you Kings, I will enroll you in the catalogue of my children, I will set you at mine owne table, and will inrich you with all my treasures, onely clense your selues, and purge your soules from those filthy and ill fauouring ordours wherewithall it is is defiled. O Christians, bee not solicitous how to nourish your bodies, but be you carefull for the foode of your soules, receaue the Communion often, for Christ Iesus is many times consecrated, and many times sacrificed. Before you doe communicate, see that you diligently examine your selues, for you cannot too worthily approach vnto this table, for although you should liue a 100000. yeares, yet ought you euer to prepare your selues: Let your humility keepe wing with Gods mercie, for so you shal draw vnto you the humanity and diuinity of your God. O blessed mother of God you haue attracted the God of Gods from heauen to be conversant vpon the earth: he made this great leape (as a Giant) because you became the seruant of seruants, whose humility when hee had once perfectly vewed, hee presently made choice of you for his Mother.

The holy Ghost is the God of loue, of deuotion, of good desires and of compunction: knock at his gate, and hee will giue you whatsoeuer you shall demand of him, as he did inlarge his bounty to Magdalene, Peter, David, and the good theefe. Besides, all these Saints are most ready to fly to your aide, and doe desire your saluation an hundreth thousand times more then your selues.

God hath made three things, vnto whose greatnesse no other worke of his can aspire vnto: that is, Heauen, the humanity of his Sonne, and his Mother. Ioseph noteth vnto vs the vnderstanding, and Mary the will: Say therefore vnto Mary, teach mee to obey and loue my brother: Say vnto Ioseph, (who is Maries guardian) make me to apprehend and to bee sensible of my misery: and then will this childe streame downe vpon you the dew of his grace, and feare; of his loue, and obedience. Your Redemer obeyed his Mother and Ioseph, yea he was content to stoope vnto the commands of the ministers of Satan, not that he would thereby adde any reputation vnto him or his kingdome, but because hee would be a president vnto the proud of his great humility. The Diuell doth heere discourse of wholesome and vsefull obseruations, do you cull out the things that are good (as if a wicked Priest should propose these exhortations vnto you) and if you will not, I tell you, you shall not be by me Obserue that he tyeth no man to beleeue him. See the answere vnto the 2. obiection after the Epistle to the reader. constrained thereunto. After all this he tooke his oathe, and did call the wrath of God vpon himselfe, if he had not sworne sincerely and in truth: he also added Sancta Maria ora pro eis, Sancte Ioseph, Sancta Magdalena, Sancte Dominice, Sancte Stephane, the arch-enemy vnto Sonneillon, orate pro eis. Cursed bee they who say, that the blessed Saints doe not make intercessions for you

The Acts of the 26. of December being the Feast of Saint Steuen.

THis day in the morning the Dominican Father did exorcise and at the beginning of the Exorcismes, Sonneillon who was in the body of Louyse began to discourse in this manner.

I am constrained to speake of Stephen, and concerning superstition. Come hither Asmodee. Thou art that accursed one which teachest Magicians to vse ligaments, portractures & resemblances of wax, brasse and stone, together with other abominations of the like nature, to the end that they may fire men and set an edge vpon all fleshly prouokements vnto lust. Then doest thou cause the Priest who is the Magician, to baptise these statues, wherein he doth commit a most greeuous sinne, so that he that should baptise a Doue, an Eagle, or any other • oule of the aire, should come farre short of the abomination of the same: for the birds doe after a sort blesse God by their melody and voices; although they haue not a capacity of being baptised, because they are beasts and are without vnderstanding: yet doe I affirme, that those who should doe this, should bee lesse culpable and sinfull, then those that baptise these idols which are the statues of Diuels. O execrable Priest how carelesse art thou of thy dignity and calling? I speake of wicked Priests not of those that are good, in generall not in particular, and I doe aduertise you, that they are Magicians, and by a consequent, slaues vnto sinne and Satan.

The slights and subtleties of Asmode • . There are many sorts of Magick, 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 powerfull, who will call you to an account if you offend God? You may doe whatsoeuer your heart desireth, none dare reprooue you. The law is not made to cage in or controule such as you, you are he that made the law: who then dareth to wagge his tongue or to attempt any thing against you? There are also some great personages that giue eare vnto Magicians, and are schollers of this Diabolicall Art, that by the assistance thereof they may aspire vnto places of greater eminency.

Asmodee thou art euer whispering in their eares, and saying, Sir you are a Prince, sublime your braue conceptions, and lift them vp to a kingdome, then you are to thinke of an Empire, and then you must conquere the whole world, like another Alexander. By these meanes their reprose is disseasoned with these wilde and whirling apprehensions: and they are many times so forgetfull of man, which they continually beare about them, that they giue commandement to be adored as Gods: as appeareth by him, who waded into the Sea, to see if any thing were mightier, and more powerfull then himselfe. The Deuill doth cherish all ambition, and whatsoeuer sauoureth of goodnesse he hath in detestation: hee doth euer solicite all sorts of men of what quality or condition soeuer they bee. But would to God hee onely insinuated himselfe vnto the houses of great personages, hee is euery-where, and tempteth all persons without choice or distinction of sexes. This This is a description of pride and selfeloue, which esteemeth that the hayres and nayles, nay the ve • y excrements themselues are as gold or pretious stones. appeareth in Nabuchodonosor, who was tempted with a desire, that whatsoeuer hee did eate, might be converted either into gold, or into the semblance and shew of gold; who for his pride was afterwards by Gods permission transformed into a beast, and so at last became humble: for when he remembred what he was and grew penitent for his excessiuenesse of pride, hee afterward was thought worthy to be saued, Touching the point of Salomons saluation their appeareth no certainty of any thing touching ye same in the Scripture. There are arguments of both sides, and the Doctors of the Church do differ in their opinions vpon this particular. It is • uident that Nabuchodonosor repented. See the Apology vnto the 4. doubt, after the Epistle to the reader. Salomon, I can tell you, was the worlds wisedome, yet did the Diuels intrappe and take him by Magicians and women, so that he is now burning in the flames of hell because he neuer was bruised and humbled with such repentance as deserued acceptance from God. Dauid indeed offended his God, but hee did seriously repent, dewing and watering his couch with teares, and eating his bread mingled with ashes, that hee might declare vnto all, how much his heart was humbled and made tender.

He further said to Asmodee, Accursed spirit, thou art also he, that doest vaile and cast a mist ouer the eyes of such soules as are seduced by thee, and then thou lockest vp their eares, that Gods word may not pierce and penetrate euen to the pith and inmost part of the heart: that so being both deafe and blind, they may lose all hope of their share in the kingdome of God. I meane not the deafnesse and blindnesse of the body, but a spirituall deafnesse and blindnesse, for it is not doubted but those that are corporally blinde may enter into the kingdome of heauen, neither is the light of this world necessarie thereunto: else what should become of the poore men that are blind? there should not one of them be saued; therefore I say that God speaketh not of the light which wee see and comprehend, but of the light of faith. Then he The slights and tentations of Baalberith. spake to Baalberith and said, Impious and accused Baalberith, thou art he that doest continually make Gods name to be blasphemed. Thou also suggestest. What? are not you a great counsellor? doe not you moderate the scales of Iustice? are not you a great familiar of the Kings? whereof should you stand in feare: Vpon these suggestions doest thou lay the first foundations of single combats and Magicke. But thou thy selfe being blinde and full of villany, doest make those to fall, that followes the paths wherein thou doest trace. Thou doest also say, Your ranke and quality will beare thus many Lackeys, thus many Horses, thus many Pages: for from these externall apparances will men iudge of your true Nobility: but I tell thee, Touching true nobility. true Nobility is euer accompanied with liberality, and as it is studious to act those deeds that sauour of charity and bounty; so doth it hate all viciousnesse and prodigality. Thou wilt neuer stand forth to answere for thy Disciples, when God shall demand of them an account of their workes. Resist the Diuell and he will fly from you: there are too too many that suffer themselues to bee deceiued: for some will chase at the poore that beg almes of them, and tell them they are too importunate; yea they will not stick many times not onely to withdraw their almes, but to bestow many stripes and blowes vpon them: others say vnto the Diuels, giue vs a dinner in this world, and wee will bestow a supper vpon you in the world to come: others there are that will lay an imputation vpon a whole company, for the default of some one that doth not orderly demeane himselfe. Behold Baalberith, cursed are all thy doctrines and instructions. Hee Against those that goe to witches. further said, There are those who when their children are bewitched, will vse vnlawfull meanes to know who the witch is that did it, and in stead of hauing recourse vnto God that hee may by his good blessing cure the same, they goe vnto a witch, and entreate him to come and heale their children: wretches as you are, your misfortune proceedeth from the Diuell, and you with your children were innocent, but are now partakers of the euill. Ought you not to goe to God, who knoweth the reason why he hath permitted this euill, and not to the Diuell or the sorcerer, to vnderstand from them the remedy? you ought not to haue familiarity with him, but to giue the Church notice of the same, and seeke redresse from them, who haue the care and charge of soules: But cleane contrary vnto this, you eate and drinke with sorcerers, and by a necessary inference with the Diuell, vnto whom they haue abandoned themselues bodies and soules, surrendring vp their part of Paradise, and all the pretensions they may haue for heauen. The outragious madnesse 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 Diuels. The The witches that were conuerted did assure vnto vs that this was true, so that they are but plagues and the authors of mischiefe in the house where they abide. Diuels doe also cause them to renounce that natural affection which they should carry towards their fathers and mothers, and to all those vnto whom they are tyed vnto by propinquity of blood: they forbid them to pray for them, and which is more to bee abominated, they doe many times command them to murther them: for it is the custome of Diuels, to mischieue those whom they should loue, and to returne euill for good; as it is the property of God to render good for euill. I say further, that the children of darkenesse, doe serue the diuell with more diligence then the children of light doe their God; It is a toyle to serue the Diuell, but it is a repose and contentment to serue God. yet is there a great difference betweene the seruice of God, and the seruice of the Diuell. for your seruice vnto God is associated with a setled and in-disturbed repose, but the bondage of the Diuell is full of great vexations: for he commandeth them day and night, winter and summer, in sicknesse and in health, and in what state soeuer they bee, they must make their apparance, and if they faile but the least scruple or minute of time, I tell you they are well beaten for their slacknesse, so that a gally-slaue is not so manicled and bechained, nor a lackey so buffetted and beaten, as they are chained and beaten, that make but the least omission in the Diuels seruice: and which is worse, he giueth least recompence vnto those that serue him most, for he hath nothing indeed to bestow vpon them. Doe you serue him with the gr • atest faithfulnesse that may bee, yet all the reward you shall gaine thereby, is nothing but the horrid paines of hell; witnesse those that haue died without confessing themselues, and such as haue departed the world in the like sort: I speake in generall not in particular. The children of God when they die, doe recommend their soules vnto God, saying, In manus tuas, &c. But the last words that the children of Satan breath forth are, The finall obstinacy and hardnesse of heart of witches, together with their blindnesse of vnderstanding. The Diuell take me body and soule. This is the recompence which they demand of him, whom they haue so industriously serued, and this is it which he hath promised to bestow vpon them. And certainly they doe well deserue hell.

Then he said to Asmodee. What saiest thou? Is it not all true which I haue here deliuered? Asmodee answered, that it was so. Sonneillon replyed, sweare (Asmodee) that it is true, and I will take my oath with thee. Asmodee said, I will not sweare with thee. The Dialogue between Sonneillon and Asmodee. Sonneillon answered, sweare thou then by Lucifer, and I will take mine oath on the behalfe of God. To this Asmodee replied, I tell thee I will not sweare, yet I confesse and doe assure euery body that what thou hast said is consonant to the truth. Then said Sonneillon, doe you not perceiue the malice of this accursed fiend. Hee vseth these tergiuersations and delaies, to stagger your beleese; and it is Gods pleasure that you should merit more in that God (to try you) will not comn and him to sweare, then if hee had actually commanded him to take his oath; for then hee must of necessity obey. But let it suffice, that I doe sweare by the liuing God, that whatsoeuer I haue aboue spoken is most true, and therefore let this satisfie you; which being spoken he accordingly tooke his oath. This oath containeth foure remarkable points and obseruations. Hee further said, I will also sweare that the Church will approue of all this, and that neuer Diuell spake in the presence of his Princes as I haue done: hence it is that I shall See the Apology vnto the doubts, the 10. obiect, aftet the Epistle to the Reader. receiue an abatement and mitigation of my torments. Besides, God would neuer endure that this should be acted if it were counterfaited, because it would set open a vast gap, to let in the perdition of many soules.

He further said, consider heere the goodnesse of your God, whose manner is to set first before you those things that are worst: for you know that hither-vnto, the viands which were serued in vnto you, haue not been very pleasing, because wee did nothing but ingeminate your offences. Wee must therefore now serue in vnto you a banquet of confections. Then A discourse touching S. Stephen. he said, God hath commanded me, who am a great enemy vnto Stephen, to praise those that in imitation of Stephen doe forgiue their enemies; he pardoned those that maliced him after the example of his great master Christ Iesus, saying, Pater ignosce eis, quia nesciunt quid faciunt. But O great God, why diddest thou not first recommend thy mother to Iohn, and Iohn vnto thy mother? the reason was, not because thou wouldest not doe it, but because thou wouldest giue an example vnto all the world, of remitting and pardoning the iniuries done by their enemies.

The riches of this world are but trash and of-scowring in comparison of Paradise. You will heere obiect: What, is there silthinesse in Paradise? I say vnto you, that there is not, for no vncleane or imperfect thing can enter into heauen, but I call riches trash, because the Elect make no account of them, and the blessed Saints doe not esteeme of siluer, gold, precious stones, and all the riches of the world.

The seruant is not greater then his master: the Master entred not into heauen on horsebacke, but naked, and hanging vpon the tree of the Crosse. Why therefore should you tremble at afflictions, troubles, persecutions, or whatsoeuer may deiect and make you humble? it is for your good and his glory that these crosses make you thus to double vnder the waight of them, for by this meanes will he place your soules and bodies in Paradise.

O wondrous accident! the world is conquered with the desires of it, Satan is an enemy to Satan, and his kingdome is rent and diuided within it selfe, not by his consent, but by an vnresistable compulsion. After all this discourse he said vnto God, Sonneillon his constraint. Ho! cause an Angell to speake, or a man to deliuer these things, and let mee befreed from this vnpleasing office. There are indeed many Preachers, but few harken vnto them, and if any goe to heare them, they goe to surprise and entrap them in their sermons, and to quote their gestures and actions. O blindnesse! that men should bee more attentiue to the voice of the Diuell, then to the word of God vttered by a Preacher. Imitate Stephen and pray for your enemies, for by this prayer did he merit to behold the Sonne of God, and did win Saul to the bosome of the Church, who before was a persecutor of the same, and did keepe the garments of those that stoned him: And Saul thou knowest, that his charity did plead for thee at the barre of the Almighty. Stephen whiles hee was yet young was one of the first Deacons and Treasurers of the Church, a louer of the poore as if they were hi • brethren and a great familiar of God: it was therefore needful that he should suffer, as did you Margaret, Vrsula, and the 1100. Virgins, and also you Catherine, Barbara, and Catherine of Sienna: that so by your examples others might be lessened to be filled with sufferance and patient bearing of whatsoeuer tribulations should bee laid vpon them. And thou Stephen if thou haddest not been such a notable instrument of Gods glory, as thou wert', the Apostles would neuer haue thus esteemed and honoured thee. Say but (Father) euery day for thine enemies, and it is sufficient, for it is a powerfull prayer and full of efficacy. The abridgement of all perfection is, to pray for your enemies, and it is a The powerfulnesse of prayer for our enemies. well-pleasing sacrifice vnto God, for he loueth the soules of his enemies a hundreth times more, then he doth the bodies of his friends: and one Aue said for your enemies is of more waight and importance, then an hundred (Pater) for your friends. It is an easie matter to pray for your friends, but it is harsh and vnpleasing to pray for your enemies and such as go about to kill you: this is a morsell not easily swallowed, yet doth it exceedingly conduce vnto saluation, and is the path which chalketh out vnto you the way of life; if it be done in vprightnesse of intention, in purity of conscience, and in charity, for the glory of God and saluation of soules. I tell you such prayers are no lesse effectuall then the prayers of many Saints; yea then extasies and rauishing in spirit, and other such admirable mysteries. Hee that prayeth for another, hath said enough for himselfe. Then hee said vnto Belzebub, thou art startled at that which I haue spoken, I plainly see that it doth much disquiet thee: what answerest thou vnto these things? And thou Asmodee, make thy part good if thou hast what to reply: but I see you are tongue-tied and cannot answere, therefore I will prosecute these things further. Then he swore that al which he had spoken should by publicke approbation bee allowed: and speaking to himselfe, he said: O The tentations of Sonneillon. Sonneillon, thou art hee which temptest men with enuie, and doest withdraw men from praying for their enemies: for this cause Gods pleasure is thou shouldest speake against thy selfe and against all hell, hee hath taken thy owne weapons and forced thee to beate thy selfe with them. Then he was asked touching three Articles, first of the state of Nabuchadonosor, next of the state of Salomon, and then whether hee had said that S. Stephen was broiled vpon a gridiron, for thus did some vnderstand him. He directly made answere, that Nabuchadonosor was saued, and Salomon damned, that this opinion was a It is a probleme in the Church. probleme in the Church, and that his damnation was reuealed to many Saints, but in modesty they would not attempt to make it knowne: that now God will haue his Church to be certified of the truth therof, for many reade his fault, but no man euer saw any mention of his repentance: that God would cleere vp and dispell all the doubts that shadow his Church, before the consummation of the world: for he will endow his Church with some new donations, and will enrich his faithfull Spouse with some fresh remembrances of his affection. And this standeth with reason; for if a King to grace his Queene will make expression of the affection which he beareth towards her by new gifts and presentments, how much more shall God being more great and good then the Kings of the earth haue both ability and will to enrich his Church with new immunities and endowments. Iohn the Euangelist, thou art an Eagle and hast soared higher vpon the wings of diuine wisedome then any other: and although many mysteries haue been reuealed vnto thee, yet diddest thou not vnderstand all of them, for the Armory of God is inscrutable and full of hidden perfections, and hee may from thence, when it seemeth good vnto him, bring forth many strange nouelties. I affirme further, that neither the highest Seraphin, nor the blessed mother of God her selfe doe comprehend all the secrets of her Sonne, or of his humanity. For God is aboue all, and after him is Mary, who although she be a woman, yet is shee the second after God, and is neuerthelesse the mother of God.

After dinner, Sonneillon vttered many things tending to edification, that Vertue was ascended vp to heauen, and in her ascent had let her The mantle of impiety. mantle fall, which, Impiety that remained vpon the earth, tooke vp and clothed it selfe therewithall: vnder which couerture and maske it commeth abroad to deceiue men, who otherwise would decline the rock of such seducements. He further said that the damned should bee punished in all the faculties of their soule, in their memory, vnderstanding, and will, together with their fiue senses, and all this by the vision of Diuels. At the euening Verrine said, that the time would come that his He repeated this ouer diuerse times, time will make the truth therof to appeare. name should bee rased out, and that many men should see the same. The same euening Louyse was not exorcised, but Verrine made a terrible inuectiue against Magdalene, because she grew coole in the acknowledgement of Gods mercie towards her, and had not yet humbled her selfe with a full and perfect repentance. Then he admonished euery one in particular, how they should discreetly carry themselues in that great businesse of their saluation.