words caught the reflection of the glory, and seemed divine.  “Divers and many, as well great men of the realm as mean men, and many learned men, but specially many religious men, had great confidence in her, and often resorted to her."[324] They “consulted her much as to the will of God touching the heresies and schisms in the realm;” and when the dispute arose between the bishops and the House of Commons, they asked her what judgment there was in heaven “on the taking away the liberties of the church;” to which questions her answers, being dictated by her confessor, were all which the most eager churchman could desire.  Her position becoming more and more determined, the eccentric periods of her earlier visions subsided into regularity.  Once a fortnight she was taken up into heaven into the presence of God and the saints, with heavenly lights, heavenly voices, heavenly melodies and joys.  The place of ascent was usually the priory chapel, to which it was essential, therefore, that she should have continual access:  and she was allowed, in consequence, to pass the dormitory door when she pleased—­a privilege of which the Statute uncharitably hints that she availed herself for a less respectable purpose.  But whatever was her secret conduct, her outward behaviour was in full keeping with her language and profession.  She related many startling stories, not always of the most decent kind, of the attempts which the devil made to lead her astray.  The devil and the angels were in fact alternate visitors to her cell, and the former, on one occasion, burnt a mark upon her hand, which she exhibited publicly, and to which the monks were in the habit of appealing, when there were any signs of scepticism in the visitors to the priory.  On the occasion of these infernal visits, “great stinking smokes” were seen to issue from her chamber, “savouring grievously through all the dorture;” with which, however, it was suspected subsequently that a paper of brimstone and assafoetida, found among her property after her arrest, had been in some way connected.  We smile at these stories, looking back at them with eyes enlightened by scientific scepticism; but they furnished matter for something else than smiles when the accounts of them could be exhibited by the clergy as a living proof of the credibility of the Aurea Legenda,—­when the subject of them could be held up as a witness, accredited by miracles, to the truth of the old faith, a living evidence to shame the incredulity of the Protestant sectaries.  She became a figure of great and singular significance; a “wise woman,” to whom persons of the highest rank were not ashamed to have recourse to inquire of her the will of God, and to ask the benefit of her intercessory prayers, for which also they did not fail to pay at a rate commensurate with their credulity.[325]