The disclosing of a later counterfeited possession by the deuyl
The disclosing of a later counterfeited possession by the deuyl in two maydens within the Citie of London.
Printed at London by Richard Watkins.
To declare or discourse the late dissimulation of certeine Maidens, which were possessed with the Deuill (as was commonlye reported) maye be though of some men mere vanitie, and too superfluous, for that the handlyng of that matter may sufficietly disclose to wise men, what was done and meant thereby: and yet to detect the wilful and indurate ignoraunce of suche as had the matter in handling, being; as they professed themselues, godlymen, plentifully adorned with fayth, and sent of God to disturbe the deuill of possession (as they were very Exorcistes by office, to adiure the deuil) may be thought not vaine, but necessarie, for the instruction of the people hereafter in like cases. And although this Realme is knowen by common experience, and of late, to be troubled with Witches, Sorcerers, and other such wise men and women (as they cal them) yet that the deuyl should so possesse actually men and women in such maner as advouched, and to make thereof a plaine matier, so constantly reported, and spread by their printed bookes, not publiquely license, is mere vanitie and falshood, as the parties throughly examined (and
favourably used) have confessed the same, as hereafter shal ensue. Of which causes there is matter yenough concerning diuers persons, who have ben workers in this dissimulation, howsoever it is other wayes bolstred out of some certaine persons, which for the maintenaunce of their own estimation woulde delude Gods good people, and the Queenes maiesties subjectes, with manifest untruth. Therefore to spare the names of some persons that are faultie in this matter, shal be done more of charitie towards the persons (if they wyl secretly repent) then to seeke any reuenge of suche, by publishing their deferuynges. Notwithstandyng, if any euyl disposed persons, wyll yet after this declaration seme to be contentious, I speake more then becometh them, they shal be andsweared more fully. And for that suche Pamphelettes of Rachel Pynder be alredy spread abroad, not able to be called in againe, This is therfore published to counteruaile the same in the hartes of Gods people, wherin shalbe truly set out some part of the speeches of this mayde, Racbel Pindar, and also her confession of that hypocrisie, whereof shee seemeth to be very sorie and repentaunt: with confession also of Agnes Brigges: which both of them on Sunday the .xv. day of August. 1574. dyd acknowledge their counterfeiringes at Paules Crosse, with repentaunt behaviour,
and their examinations and confessions openly therercadde by the Preacher. And although the vanitie of this matter might seeme sufficient to instructe men from the like hereafter, yet there is added a part of an Homilie, and written by that learned man John Chrisostome, sometime Archebishop of Constantinople, whiche maye sufficiently instructe us all to beware, not onely of Witchecraftes, but also inueieth specially againste Jewes and Witches, whiche seeme to doo good, and to heale suche as be hurt by others., Farewel.
The very copie in wordes and orthographie, subscribed by their handes. The.xvi.of July.1574.
William Long spake thes woordes folowyng. I command the Sathane in the blode of Jhesus Christe, speake and tell me wherfor camest thou heayther. And Sathane spake, but we cowlld not understand what he sayde, but he mad a mowmlyng. But after he sayde, O Jone, Jone, leatt Jone attone. Then William Turner spake, and sayde, I command the Sathane in the blowd of Jesus Christ, speake out, what al this peopell may heare the. Then he sayd he colld not speake. Then William Turner, and William long, sayd he leayd, and commanded him in the blowd of Jesus Christ, and by his meyghtey power for to speacke lowddowre. Then we al [po?] our knees lyfted by owr hartes unto almighteye God, and mad owr prayers altogether, as our Saviour Jhesus Christ haithe taught us in the first
of Mathewes Gospel. Then we commded him in the blowde of Jesus Christ to tel us whom seant hym heyther. He sayd, olld Jone. Wherfore did the send the heayther for her body and soulle. We sayde, thow shalt not have it, Jhesus Christe hath bought it with his preasseyos blowd. Then he sayd, thow leavelt dyuers tymes. Then William Turner said, Jesus Christ saythe in his holy gospel, that Saythan was a leayer from the beginning, and therefor I beleaue Jesus Christ, I wyll not beleaue the, thow art a leayer. Then Saythan sayd, the haithe sinned against the holy gost, and her sinnes weare before bur sayle, and wollde have hur. Then we said he tho wild not haue hur, Jesus Christe haithe bowght hur with his preasseyows blowd, and through faythe in the same, hath forgeyuen hur hur sinnes, and thow shalt not haue hur. Then Saythane sayde he wolld haue us all. Then we sayd, thou shalt haue none of us. Then Saythan sayde, Al the worlde is myne. Heare me, heare me: Did not I take Christe from the crosse? The we said, thow art a leayer from the begynnyng, howe darst thow be so bowllde to leaye in the presence of the Lord Jesus? The wee commanded him in the
blowd of Jesus Christ, and in the myghtey power of his kyngdome, to tus us what is they name. Saythan sayde, I cowld not tell. We Sayd, thou leayest, thou shalt tell us, and he sayde unto us diuers times, thou leyaest. Then we commanded hym in the blowd of Jhesus Christ, and by his meyghtey power, tell us what they name is, and defrawd the teyme no longer. The he said lelygion, lelygion, diuers tymes. Then we asked hym how many ther was in number, Saythan sayd, 5000 lelygens. Then we commanded hym in the blowd of Jhesus Christ, and by his meyghtey power, come out of the Saruant of Jhesus Chrust, and [hey] bre withowt hurtyng of aneything. Then Saythan sayde he wold tare us all in helles. Then we defeyed hym, and sayd, the lord god shal defend us. Then Saythan said how can you cast out. Thowland legions of deallues. Then we commanded Saythane In the blowd of Christ, and by his meyghtey power to come out and do no hurt. The he sayd, giue me somewhat. Then we sayd, thou shald haue nothing Sathan. Then Saythen sayd, I wyll not go. Then we sayd thou shald goo to the etternall pytt of heall, which is prepared for the before the crealey
one of the world. Then Saythan sayd he wold tare hur in pelles, and did torment hur presently. And Sathan sayde he wolld bring 3 deathes, one for hur, and one for Clemphre whome fore had begged att gods hand, and one for the mayde in lotheberre, and I will tare fore in healles. Then Sathen creyed, O deathe, deathe verre terrabelleye. Then we all to geather mayed owr prayers for hur and theam, that the Lorde God wolld release hur. And when we had endid owr praiers to God for hur, we commanded Sathan by the meyghtey power and blowd of Jesus, to departe, out of hur bey bye with out aney more mordes. Then Saythan sayd you have written ytt. The John Bouth sayd, saruant unto William Long, yf we have no writtine ytt, the Lord God hath writtine ytt in owr hartes. Then we commanded Sathan with al owr might and poore, that God had gyuen us, that thow shalte depart out of the saruaunt of Jhesus Christ. Then Sathan sayd, gyue me a cherre and I will go. And we sayd, thou shalt have nothinge. Then we commanded Sathan in the name of Jhesus Christe to depart without hurtinge of aney thynge, and Sathan sayde, gyue me anappell. We sayd,
thou shallt have nothinge. Then we commanded Sathane for to depart. Then Sathan sayd gyue me thredband. We sayd, thow shalt haue nothinge. Then we commanded Sathane to depart. He said, gyue me a little hare. We sayd, thow shallt haue nothing. Then Sathan sayd, shall I haue nothing? I had of olld Jone a drop of blowd to come heayther, shall I depart alwaye with nothinge? Then we sayd to Sathane, depart, thow shallt have nothinge. Then Sathane sayd, wage your finger, and I will depart. Then we sayd to Sathan, we wil not, thow shalt not haue so muche. Then Sathan sayd, gyue me the parting of your naile. Then we sayd, though shallt not haue so much to laye to owr charge att the day of Judgment. Then Sathan sayd, say but I praye yowe, and I will go. Then we sayd, we will not pray the, but we will commande the blowd of Jhesus Christ, and by his meyghtey pose to depart bey and beye withowt hurtinge of aney thinge. Then Sayd Sathan, I wil tarre fowre skore years and teane, yf you will gyue me nothinge. Then we mad a prayer to the almeightey god with earnest hartes, crauinge ayd and comfort att his almeightey handes for hur comfort
and deliverie. Then we commanded Sathane in the blowd of Jesus to depart. Then Sathan creyd with a lowd voyse, a perfect speech that al meight heare, Heare me, heare me, diuerse tymes, afore we wolld guye eare to him. Then Saythan said to us in al owr hearing, leat me tarre tyll tomorrow that my ladey comes, I will tel you more of my mynd. Then we sayd unto him, thou shallt not tarre for nothinge, and so commanded Sathane steyll by the meytey pore and kyngdome of Jhesus Christe, to depart out of hur, and so he departed.
By me willam longe,
By me willam turner,
By me John bowthe,
By me William pyndar, father of the chylde,
By me pter pyndar,
By me Role Harris,
By me Kattarne of Borne,
By me elsabeth long, the wiffe of William Longe,
By me Jane tourner, the wife of William Tourner,
By me Marget Barkers,
By me Kattarne Chawke,
By me elsabethe pyndar, mother of the child,
By me Annes pynder, the wyfe of pter pyndar,
By me Sarah dauars,
By me Sasan Pendar,
By me Marreyane Resue
By me Sarah Daders
William Longe asked Sathane, who commandyd the heyther, in the name of Jesus Christ I command the tel us. Sathan answered, Old Jone, old Jone. Which Jone, said maister Debbete. He answered, Jone Thornton, dwelling upon ghe keay. Afer what fort did the command it to goe? Sathane answered, the sayde the Patter noster 3 tymes, and then Joyd come, Then sayd William Cowardes, thow leyest: Sathan answered, no.maister Long said then 4 teymes, and Sathane sayd 5 teymes, William Longe sayd 6 teymes, and Sathane said 7 tymes, and maister Long said said 8 teymes, Sathane sayd 9 teymes, and maister Longe sayd 10 teymes, Sathane said 11 teymes, and then maister Long sayd, than Sathan thow leyest. And Sathan being asked what was his name, he answered, Arke, Arke. And being asked of who the lerned ytt, of Dennom: and wher dyd Dennom lerne yt the? In the uppermost volume of Thornllons bows. How long ago? Three yeares. What did the geue the Sathane? One drope of her blowd. Wher haddest thow it Sathan? On the fore finger on the In seyd of hur left hand. Where did the kepe that, that she workes beye? In hur bossome next to hur skin.
What is it Sathane? Someteyme like a doge, and sometyme like a tode. And then William Long charged him in the blowd of Jesus Christ to depart into the bottomles pette of hell. Sathane answered, what wilt thow gyue me? He sayd, nothing : and I charge the depart, and neuer enter aney more. And Sathane answerred, he woulde. Then sayd the loyd Longe, In token thow wilt come no more heare, blowe owte the candall, but he blewe not owt the candall, and said, guye me a thred: and immediatly the childe rose up, and helld up hur hands, and said, he is gone, he will come no more. The maner of the boyle owt of the childe, the lyppes moued with non suche mouing as could pronounce the words uttered, the eyledes moued, and nott oppen, the had greate swellinge in her throte, and abowt the gawes, and the boyle was somwaht bigger then the childs boyle, and speaking with alowd boyle, being commanded in y name in Jesus Christ to spek lowddor, the boyle then spak lowdder, that al might hear.
I George Allen hearde al that is on syd written. Thes done in the presence of
By me george allyne
By me will longe
By me will turner
By me William Pendar
Be me William Edwards
By me William Longe
By me William Turner.
By me Sarah Dauars
The examination and confession of, &c.
Agnes Brigges, daught to William Brigges of London, Clotheworker, examined, saith, that she hath ben afflicted ever sith Lent last past. And the [?] tyme that thee fel into any traunce, was about my dromer[?] laste. And the sayth, that upon Monday next shalbe fire weekes, thee was at maister Fore his house the Preacher, where at that tyme came in one maisters Pinder, dwelling at Galley key, and a mayde chylde of her owne with her, aabout ri peere olde. And there the said maisters Pinder demanded of this examinant, howe she was troubled. And the aunsweared, that thee was much troubled in mind. And thee, this examinant sayth, that the sayd Pinders wyfe then declared unto the sayd maister Fore, and others there present, that her daughter had beenne possessed of a deuyll, and sayde that when shee had any traunce, thee would swell, and heaue with her body marneylously, and that she dyd anoyde at her mouth, in her traunces, heare, a blacke silke threede, and a feather, which this examinant hearing, determined to
practise the lyke. And the same night after, the sayd Agnes cme home, and of purpose shee fel into a traunce. And afore that time, shee had pulled some of her heare from her head, which shee had put in her mouth. And in her traunce shee call the same out of her mouth. And the next tyme that shee feyned her sickness,e thee boyded out of her mouth a little peece of Lace, whiche shee had pulled of her sleeve, and a crooked pynne, whiche afore that shee had put in her mouth. And the next fytte after that, shee calle out at her mouth one crooked pynne, which afore shee herselfe had bowed, and put in her mouth. And the next fytte after that, shee boyded out of her mouth one Lenter boke?, which shee sayth, thee toke out of a coner of a windowe in the chamber where shee laye, and afore had put the same in her mouth. And the nexte fytte, shee calle out at her mouth two nayles, which afore shee had pulled from the valence of her bedde, and had put the same in her mouth. And shee sayth, that manye and sundry tymes thee did calle out at her mouth crooked pynnes, whiche afore shee had bowed, and put in her mouth, but to wath number thee dooth not remember. And in this tyme in those
fyttes, thee diuers tymes of purpose differed her selfe with diuers strange countenaunces, faigning diuers strange boyces, and noyles, by her counterfeit, in monstruous manner, to the great displeasure of almightie God, a sclander to his woorde, a berye euyll example, and a great deceyt of the Queenes maiesties peoples, for the whiche thee is haritly forte, and repentaunt, defiryng God to forgeue her, with intent neuer to doo so againe. And shee sayth, that all that shee dyd was faigned and counterfelt, and no trueth therein. And shee saith that no body was priuie to her doings, but herselfe.
Examined by me Rober Dogeson, by the commaundemente of Syr John Ryuers Knyght, Lorde Maioz of London, in the presence of me James Style, Minister and person of Sait Margarettes in Lothbery of John Taylour, and John Kent Percer.
The Examination and confession of &c.
Rachell Pynder examined sayth, she had diuers tymes traunces, and in one traunce or fite, she boyded out at hir mouth certayne heare, which the had pulled of from the Coverlet that laye upon hir, and had put the same into hir mouth, which she did diuers tymes, and sometime she filled hir mouth so full, that it woulde stoppe in hir throte, so as thee was fayne to drinke after the same, and this heare did hir mother keepe together. At another tyme in a fitte the boyded a feather, which she had taken uppon the bedde, and in another fitte she boyded at hir mouth a little shorte ende of silke, which she pulled of the bed covering, and put it in hir mouth. An other time, she tooke a woolen thicade, which she pulled from the side of the Covering, and boyded it at hir mouth. And furthermore, in hir Traunce she feyned diuers strange and hollowe speeches within hir throate, and thesaith, that all that she did and said
in hir Traunces, were counterfeited, feyned, false, and untrue. And when they commaunded the Devil to speake, and asked what was his name: she answered, Lilegion. And they asked who lent hym theyther. Then the sayde Rachell aunswered, olde Joane. Which Joane sayd they. Joane of London, sayde shee. Where dwelleth shee sayde they. Another, answered, that shee dwelled upon the key. And where there was one that spake to hir in Latin: she aunswered, that she would speake no Latin. And one there was that spake Dutche to hir: and she answered, I will speaken no Dutche.
Item, in a Traunce which she had betwixt Caffer and Whitlonday, she sayde that old Joane had bewitched hir, which she sayeth was also but feyned. And further, where shee sayde that Denham had taught the sayde Joane: shee sayth the same is untrue, and was as the other feyned, for the which shee is nowe very sorie, and and defyreus to aske the sayde Joane Thorneton forgivenesse: the which shee hath done. Also she sayth that hir Mother onely wylled hir before the fit came, what she should lyke the Deuill to, as some
times to a ma with a gray bearde, sometime lyke five Cattes, sometimes to Rauens and Crows etc. And she sayth she is hartily sory for hir sayd offences, praying God and worlde to forgiue hir, whome shee hath mocked and deluded by her sybtyle and foolishe practises, neuer intending to doe so againe.
All this the confessed and anouched[?] before the most Reverend Father Mathewe L Archbyshop of Canterburie, Sir Rosolande Waywarde Knight, Aldermnd of the Citie of London, and William Fletewood Esquire, Recorder of the same Citie, and others, the ri.day of August in the year of our Lorde M D L XXIIII And of the Reigne of our Soveraigne Ladie Queene Elizabeth the First.
Against Wytches and Sorcerers
You shall not doe all those things which we doe heare this day, euery man what seemeth him good in his owne eyes.
Seeke not out the thinges that are above they capacitye, and searche not the grounde of such things as are to mighty for thee. But looke what God hath commanded thee, thinke uppon that always, and be not curious in many of his workes, for many things are shewed unto thee already, which he above the capacity of me.
You shall not regarde them that worke with Spirites neither seeke after Soothsayers, to be defiled by them. I am the Lorde your God.
If a soule turne himselfe after such as work with Spirities, and after Soothsayers, to goe a whoring after them, I wyll put my face, sayth the Lord, against that Soule, and will cut him of from among his people.
Let not there be founde amone you any one that maketh his sonne or daughter to goe through the fire, or that breth
witchcraft or a regarder of tymes, or that regardeth the flying of Soules, or a Sorcerer or a chermer, or that counsaileth with spirits, or a soothsayer, or that asketh counsayle of the dead.
For all that doe such thinges, are abhomination onto the Lorde. And because of these abhominations, the Lorde they God hath call them out before thee.
In the Commendation of Phisick
Honor the Phisition because of necessity. Honor thou him, for God hath created him.
For of the highest commeth medicine.
The Lorde hath created medicine of the earth: and he that is wise will not abhore it.
The Lorde hath given men wisedome and understanding: that he might be honored in his wonderous workes.
With such doth he heale men and taketh away their paines
Of such both the Pothecarie make a confection: That is:
Honor the Phisition for the necessitye
of his Art, and for the necessity of they has by for God hath created him, to minister his natural creatures, which be sufficient, for out of the earth hat gods devine wisdome and goodnesse brought forth herbes, fruites, and precious stones and such other infinite matter of Physick: the effect and strength wherof, the Physition must bre, and not magicall artes, not palmeffrye, not figures of mens nativities, not Necromancie, and such other meanes whatsoever, which the enimie of makind hath found out and taught. And the godly wise man will not abhore Phisicke, but will esteem it as the devine benefit of God, for by the benefites of his creatures shall the Phisition mitigrate the pacients sicknesse, and the Pothercarie shall by his artificious composition make oyles, ointmentes, and plasters, by which, if God wyll health maye he restored.
In the Fift Homelie against the Jewes, by John Chrysostome, Sometyme Archbishop of Constantinople.
Seynge he fame of the people doth incourage us eyther to alow or to disallow those thinges which we heare reported, my counsel is that we do favour and extol all such reports, as any ways may aduaunce our Christian religion, and not to set out with our talkinges those things that doe hinder our profession, and are a shame to us Christians: but as much as may lye in us, to hide them with silence, to thende that we maye auoyde them. Therefore, counsel thou the sicke partie manfullye to suffer corprall paynes, to thende that he might obey Christ, and not to grad to Witches, or to counsel with wyse women (as they be called) which are Christes mortall enimyes. If the sicke partie by way of excuse will lay, I seeke to be holpen of my sickenesse and infirmitie of this good woman, as thee both promise me remedie, and therefore I go to such : nowe make thou aunswere
to hir, that that which they doe, is none by craft, by inchauntements, by Migicall platters, and by pestilent Artes. For they seeme no otherwye to heale, and in deede they doe not heale truly. Pea, thys is more to be marked, saith Chrisostoine, though they healed in deede, yet were it better utterlye to dye, than to runne to Christes enimyes, and of them to be healed. For what shall it avayle us, to cure the bodye, and the soule to perishe and what advauntage can we get by that seeing that wee shall therefore straight waye be cast into euerlasting fire.
That no bodye therefore shoude speake such matter, thus sayeth the Lorde: If there arise among you a Prophete, or as Dreamer of Dreams, and giue thee a signe or a wonder and that signe or wonder which he hath sayde, come to passé, and thereupon saye, let us go and serve straunge gods: I lay, give no eare to that Prophete, for the Lorde your God doth tempt you whether you love him wyth your whole heart, and this it is that hee sayeth: If any Prophete shall say, I am able to rayse up the dead, to giue sight to the blynde, and thereupon at my warrant
let be honour the Deuills, and let us doe sacrifice to the Idols. If furthermore, the Prophete that speaketh these things, coulde give sight to a blinde man, or rayse up the dead, yet sayth he, beleeue him not though he coulde performe it, because that God doth trie thee. He giueth sufferance or power, that the Prophet shoule doe those things, not because God knoweth not they thought, but to give thee occasion to prooue thy selfe whether thou doest trulye loue him, and this is the dutie of a true louing friende. And although such as go about tho keepe us fro our louer, coulde call agayne the dead to lyfe, yet ought we not to shrinke from our louer. Nowe if he saye these things to the Jewes, much more doth he invite us to better wysedome, to whom he hath opened the doore of resurrection, and to whom he did also commaund that we let not our loue on things present, but to trasferre all our hopes to the lyfe eternall. But peraduenture thou sayst that this disease of they body doth marueilously afflict thee and keep thee under : but yet thou hast not suffred to great thinges, as that blessed man Job did, no not the least
part of his miseries, for after him flockes and heardes mere destroyed, and all that he had driven away by his enimies, after that the whole number of his children were killed, and all these done on one day, so that not onely the nature of his miseries, but also the continuaunce of them, were able to haue vanquished the greatest souldier that coulde be yea, after all these, he receyued mortiferous hotches and woundes, he sawe how the worries did stirre in all his body, when he sate altogether naked upon the Dunghill: that righteous and good man being an open spectacle of mserie, to all that were present, yet did he as a stoute souldier abstaine from all euill doings, and yet was not this the ende of his miseries, but griefes and paynes were added unto him both daye and night, for he was maryeylously assaulted with a new kynde of famine: for I see, sayth he, my provender, I see my meate to be daily reproofs, to be scorninges and mockingers, for mine owne seruantes, and the children of my Wyues, haue risen against mee: in my sleepe are continuall tortions, and in the day time an uncertaine wavering of my
cogitations. Yea, his wife gaue him counsel to be delivered from all his miseryes, saying thus: Saye some worde against the Lorde, and dye, speake, sayeth she, some blasphemie, and thou shalt be delivered from these grieuous calamities.
What then, did the counsel of hys wife subvert that holy man. Yea, it wrought the contrarie, and thereupon he tooke comfort to blame his wyfe: for he thought it better to be scourged and tormented with greater griefes, and to suffer innumerable miseries, than to obteyned the release of so great euils by any blasphemie. Furthermore, even be that was holden in his infirmitie, rrrbiy pyeares together, ranne euery yeare to the Poole, and yet was repelled every yeare, and could not obteine his health, but sawe every yeare other men recouered, because they had manye seruants attendant uppon them to heale them, but him selfe having none to preferred him, continued perpetuallye in his Palsse[?]. Yet this man goeth not to Soothsayers, he seeketh not Inchanters, or runneth after those that by Magicall plasters promise helth: but he waitheth for the devine helpe, and therefore at the length he
obteyned a woonderfull and unspeakable helth. So likewise Lazarus he waited all his whole lyfe time with sickenesse, hunger, and griefe odf mynde, not onely rrbiy yeares consumed with these miseries, but all his lyfe: and thus was he at the point of dying, lying ato the Rich mans gate contemned, frozned, in hunger, and was objected to the Dogges for meate, for he was so weakened in bodye, that he was not able to oriue[?] alwaye the Dogges that rusht on him that licked his sozes [?], yet neuerthelesse he sought no inchauntment, he bounde about him noo Astronomicall eharects grauen in plates, nor prcotied[?] by Witchcraftes: he calles no Sorceres unto him, nor attempted any thing of those forbidden Artes, but had rather dye in his griefes, than any wayes to forsake godlynesse. Consider, sayeth Chrysostome, the Philosophicall mynde of the woman of Canaan, saying, Have mercie on me: I have not, sayth the, any conscience of good workes, nor confidence of holy lyfe, I flie unto Mercie, the quyet Haven of Sinners, I flye unto Mercie where Justice ceaseth, I flie unto Mercy, where is unspeakeable health. Tell me
woman, how darest thou, being a sinner, and [bniust?] come to him? I knowe, sayth she, what I will doe. Beholde the wysedome of the woman, she doth not intreate James, nor prayeth to John, nor goeth to Peter, nor hath respect to the whole companie of Apostles, nor seeketh anye Mediator: but for all them she taketh repentance for a companion, which supplied the place of an Advocate, and so shee went to the high fountayne Jesus Christ.
Therefore (sayeth she) he came downe, therefore he tooke fleshe and was made man, that I also might boldly speake to him. Aboue in heaven in the Cherubins and Serphins doe feare and tremble at him, and beneath on the earth a sinfull woman doth speak to him, saying, Have mercy on mee. A playne speache, but contryning unspeakeable health: therefore saythe the (in hir heart to Christ) thou camest into the worlde, therefore thou tookest fleshe, therefore wast thou made of that nature that I am of D[?] wonderfull thing, in heaven is trembling, in earth is confidence, she sayeth, Have mercye on me, I neede no spokesman, but haue thou mercye on me. I seeke (swyeth shee) mercie, my
daughter (sayth she) is grievously beset of a Deuill: she goeth forth the Advocate of hir daughter, and bringeth not the sicke Mayden, but devout and constrant fayth, the conferreth with hir selfe, saying: It is God to whom I go, he seeth thinges absent, he beholdeth secrets, he knoweth all things: and therfore haue mercy on me, my daughter is grieuously bered of a spirite. Beholde the wysedome of the woman, shee sayd not, have mercy on my daughter: but, haue mercy on me, for she is holden of an unsesible grielf, she knows not what ayleth hir, she feeles not the sozowe wherewith hir heart is couered, carried about with a wicked spirite: I see dayly sayth shee, my torments, whither shall I go? Whither shall I resort? I dare not go into wildernesse, nor leave hir alone, I cannot rest in the house, because the enimie is inwardly. In the Hauen are stormes, in the clame is the tempest, and I fynde not in what state I shall call hir. Shall I saye that shee is dead, but she moveth? Shall I affirme shee is alive, but she cannot tell what she doth? I cannot finde by what name I may call hir. If my daughter were dead, shee shoulde not suffer
such things, for then I should have committed hir bodye to the grounde, and in the passing of tyme I shoulde forget my griefes, and sorrowe should rest: but now I haue an unrulye dead bodye, alive, yet without feeling, a lamentable fight, griefes every moment encreasing, and multiplied with the sorrowes of my passions: for I behold hir eyes turned inwards, a bloodye countenaunce, folded handes, hir heare hangyng downe, hir necke writthen together, hir mouth foaming, the enimye provoking hir, and not appearing, the tormenter hidden, yet the strypes sounding, no bodye demaunding, and shee with clamour crying: I cannot come neare hir, I cannot touché hir, griefe keepes me backe, and feare castes mee out. Consider, sayeth Chryststome, the wisedome of this woman, beholde hir noble mynde, shee goeth not to Soothsayers, she calles not uppon Enchaunters, and Wythces, she seeketh not for coniuring charectes to beetyed about her necke, shee calleth not any of those deceiving women whiche are woont to rayse up Devils, and with their Enchauntments to encrease the griefe.
Shee forsaes all those thinges, she teaneth the subtilties of the Deuill, she despyseth all such purgations, and commeth to the healthfull Haven of our soules, saying, Have mercye on me, O Lorde, thou sonne of David, my daughter is piteouslye bered of a Deuill. What foregivenesse shall we therefore obtayne, where as they did pacientlye suffer so great anguishes, and we for a little fewer or small griefe, doe rurine to the Jewes, to Witches, and deceyuers, and send for them into our houses. Doest thou not heare what the Scripture sayth? Sonne if thou commest to the seruyce of the Lorde, prepare thy soule to temptation, rule they heart, and abyde constrantlye both sickenesse and povertie, and have thy fayth in him: for as Golde is tried in the fyre, so is a man accepted in the furnance of temptation. If so bee that thou beatest they servaunt with roddes, and he uppon the suffering of thirtie or fiftie strypes doe by and by appeale to libertie, and forsake his service, and goes to some other that hateth thee, and suche as will stirre him against thee: tell mee, shall such a one obtayne pardon at thy
Can any open his mouth for him? No verily. Why so I pray you? Because it is the duety of a Maister to punishe such a servaunt, not for this thing onely, that he flyeth from thee, but because he goeth to the enemies and haters of his maister, where he shoulde rather have fled to his friendes and kinsfolkes. Therefore thou also, if thou shalt see thy selfe to be punished of GOD have no recourse to his enemies, lest thou provoke him more against thee: but relst thou to his friends, holye Martyres and Saintes, for their example, which have pleased him, and are in estimation with him. But wherefore do I speake of servauntes and maisters? The naturall sonne can not do this, nor denie the kinrede he hath with his father. For both the Lawes of nature, and those Lawes made by men, do so appoint, yea although the Father shoulde beate his sonne with whippes, though hee expel him from his Table, though hee drive him from his house, yea, what way soever he punishe him, all that shall heare of it wylle mooue him to suffer those things paciently, and graunt no pardon to him, except he obey and suffer: yea if the sonne being beaten, do wayle, and
shewe his indignation, yet heareth he this of every one, he is thy father and lorde who hath beaten thee, and he hath power over thee to do as he wyll, and therefore thou must suffer quiethly. Seeing therefore that servauntes, and children, do take in good part the punishments of their maisters and parentes, ye often tymes above right or equitie, shouldest not thou abyde Gods chstisement? Who hath more authoritie ever thee then in deede a Maister, who more loueth thee then a father, and doth nothing of displeasure, but all for they profite: yet if any small disease happen to thee, by and by thou steppest backe from his dominion, and makest speed to deuyls, and flyest to their synagogues. And what pardon canst thou afterwarde crave and by what meanes shalt thou be albe to make him favourable unto thee? Yea no other can intreate for three, although he were in as great favour with god as was Moses, I lay ther is none that shal be able to do it. Doest thou not heare what God spake to Jeremie of the Jewes? Thou shalt not pray for this people: for it Moses and Samuel stoode before me, I wyll not heare them, for their sinnes are above all remission, and which can receive no 32 excuse.
Therefore let us not prouoke to our selves to great anger: for although some may seeme by their incantations to mitigate the feuer, yet they do not so in deede, but do bring into thy conscience another feuer, by reason that they conscience pricking thee, and whipping thee, faith, Thou hast done wickedly, thou hast committed iniquity, thou hast broken the covenaunt with Christ, and for a little of they helth hast forsaken godlinesse. Doest thou alone suffer these things? but thou to much delicate and dissolute, hast pledged thy soule, how shalt thou be excused to Christ? How shalt thou intreate him with they prayers? With what conscience canst thou hereafter enter into the Churce? With what eyes shalt thou beholde the Priest? With what hande shalt thou touché the holye Table? With what eares shalt thou heare the Scriptures which are there read? When dayly by these prouokinges thy owne reason shall pricke three, and urge thee, and they conscience shall torment thee, thou shalt say againe, What health is this, when inwardlye I have so
manye cogitations accusing me?
But if thou perservere a litle whyle, and shalt with consumelye thrust out of thy house such as wouch inchaunt thee, or apply their Magical plasters to they body, by nd by thou shalt receyue cherishing of thine owne conscience: and although they fever burne a thousande tymes, yet they soule, with this small licour and deawe, shall bring to thee a farre better and more profitable easement. For even as when thou haddest rereyued the inchauntment, and wast made whole, thou mast more miserable then those that have the fever, whylest thou ponderest with they selfe the greatnesse of they sinne : Even so now, although thou be shaken with the fever, and do suffer innumerable griefes, thou hauyng repelled those wicked persons from thee, thou shalt bee more whole in mynde then a founde man, thy conscience for joy witnessyng, praysing, alowing thee, nd saying O well done, well done, O Christes servaunt, O faithfull man, O Champion of godlynesse, which haddest rather with tormentes to suffer death, than to forsake thy godlinesse, in that day thou shalt stande next the holy Martyres, for as they did chose to be be
ten and tormented with whippings, that they might attayne that blessednesse: so thou also hast this day wished rather to be scourged, and bered of the Fever with woundes, then to rject godlynesse. No inchauntmentes, nor Magical plasters, nor anye such vayne hopes haue allured three, the feeling of they anguishes beryng three, haue not ouercome thee.
For although this feuer take thee not away, another shall, and although we dye not nowe, we shall dye hereafter: we are allotted this mortall body, not that we should boye the lustes thereof by following ungodlynesse, but that we shoulde ble the affections of the same to godlynesse: for this corruptiblenesse, and this selfe same mortall body, (if we shall be sober) is matter of proofe, and shall in that day stande as in steede to much confidence, not onely in that day, but also in this present life. When thou shalt have rejected the inchauntementes with contempt out of they house, everye one, when they heare this, wylle prayse thee, will wonder, and say to them selues, This man being sicke and greeued, albeit with many exhortations, inticementes, and counsellinges, he hath been wished to ble
certen Magical artes and inchauntimentes, hath not consented but answereth: it is better by this meanes to dye, then to forsake godlynesse. Moreover, many ressinges shalbe made of those which heare, all men wondering and florifying God.
More honourable shall this be then many of they images: more magnificent then glorious Triumphes: more notable then much honour. All men shall prayse thee, all men shall declare they felicitie, all men shal judge thee worthy to weare a crowne. Furthermore, they themselves shalbe the better, and shall one by one strive to imitate thy example, and shall followe thy fortitude, and if any other shall do anye such thing, thou being authour of the example, shalt cary the rewarde. The praise of they well doyng shall not onely followe, but also a speedy releasment of they disease, when as with thy forward wyll, thou hast reconciled God to thee in a greater benevolence, all the saintes also rejoysing over they forwardnesse, and from the hart praying for thee. If be these be in this world to great rewardes of this thy fortitude, thinke also what crownes thou shalt there receive, when all the angels and archangels
being present, Christ coming and taking thee by the hande, shall bring thee forth into the middest of that glorious Theatre, and shall say in the hearing of them all, this man when heretofore he was greened with the feuer, many erhortyng him that he might be deliuered of the disease, for my names sake and the reuerence which be bare to me, because he would not offend my goodnes, hath repelled, and with ignomie rejected all those which primised him health by ayde of deuillish artes, and hath chosen rather to dye of the disease, then to shrinke from my benevolence. For if he shall bring foorth those in the middest of his Theatre which haue geue him drinke, which haue clothed him, which haue geuen him meate, howe much more those which for his fake haue desired to be subject, to be afflected with y feuer? For it is not like for a man to geue bread and clothing, and to suffer a continuall disease. Yea, this is much greater then that: for howe much more labour and sorrowe one suffereth so much the more shall his Crowne be magnificent. Let us in our health meditate these things, and being sicke, let us confer among our selves, and if at any tyme we
perceyue our selves to be greeved with an outrageious feuer, let us speake the fame to our owne selves, What if by the suite prosecuted for some man, we be caryed before the jusgement seate, and after that we be punished by the body: is it not necessary that we suffer the same, and thereby to winne no advantage and rewarde?
Let us ponder this in our minde, let there be set before our eyes the great rewarde of sufferaunce, somewhat to ease the mynde that is thus dejected. But thou wylt say, The feuer is greeuous: but yet let thou against it, hell fire, which thou mayest altogether escape, if with all sufferaunce tho abyde this feuer. Thinke with they selfe howe many thinges the Apostles haue suffered, consider that they iust haue always beene in afflicatious, remember blessed Timothy, who neuer was without sicknesse, but eue from his youth was subject to diseases, which thing Paul declareth, saying. Use a little wine for they stomackes sake, and they often infirmities, If so be that, that iull man, that holy man, and he which had the chiefe gouernment of the world, which raysed the dead, calt out deuyls, which cured in others diuers sicknesses, suffered so
bitter afflictions: what excuse shall he haue which outrageth and fainteth in disease of small continuaunce? Hast thou not hearde the Scripture, which saith, The Lord chasteneth him that he loueth, and scourgeth every sonne whome he receyueth. Howe many very often have desired to receyue the Crowne of Martyrdome? This is a prepared Crowne of Martyrdome: for he hath not yet finished Martyrdome, which being commaunded to sacrifice to Fools, choseth rather to dye: but also keping that that which is just, and willyngly for Gods sake to hasten death, is manifest Martyrdome.
But that thou mayest understande this to be true, remember how John Baptist dyed, and for what cause, and wherefore, and howe Abel. Neither of these sawe eyther the Alter burning, nor the Fool prepared, nor yet commaunded to sacrifice to deuils: but he, because he reproved Herode a litle, was beheaded: this Abel, because he honoured God with a better sacrifice then his brother, was kylled. Are they therefore deprived of the Crowne of Martyrdome: but who dare affirme this? For as much as that selfe same kinde of death is sufficient to perswade all men, that they
are counted amongst the first Martyres: if so be thou require the auctority of devine Scripture to be brought for the fame, heare what Paul faith, for without doubt those thinges that he speaketh, are of the spirite: for he sayth, I thinke I haue the spirite of God. Therefore, what faith he in this place, beginning from Abel, when he saide that Abel offered a greater sacrifice to God then Cain, and for the same, being dead, yet speaketh: afterward procdeth to the Prophetes, and so by order to John, he saieth that some were racked, and many and sundry kindes of death being there rehearsed, be goeth forth on this wife,
Therefore let us also seeing that we are compassed with so great a cloude of Martyres, call away all slouthfulnesse, and the sinne that hangeth on, and let us runne by pacience. Thou seest that he calleth Abel a Martyr, and Noe, and Abraham, and Isaac, and Jacob, for these also dyed for Gods cause, euen as Paul saith, I die daye iye, yet he was not dead but onely in purpose he suffred death. Even so, if thou shalt put from thee all Sorcerers inchauntmentes, and Magicall artes, though thou
shouldest dye of the disease, thou shalt be a perfect Martyr, because that others haue promised thee mitigation of they sicknesse with ungodlynes, thou hast rather chosen death with godlynes. And let these suffice to be spoken to us against those which do boast and say that deuyls do heale.
But that thou mayest knowe that this also is not true, heare what Christ saith of the deuyll, He was a mankyller from the beginning. God saith, He is as mean flear[?], and thou runnest to him as a Phisition. Tell me, when thou shalt be accused, what excuse canst thou bring? Which beleeuest that more confidence is to be had to their fase marchandise, then to the wordes of Christ. Therfore whereas God faith, be is a man killer, these men say, he can cure dieases, cleane contrary to the heauenly saying: and thou receyuing their witchcrafts and inchauntements, doest nothing else by these they deedes, but judge that these Sorcerers wordes are rather to be believed, then the wordes of Christ. If so be that the Deuyll is a mean flear, it is manifest that those which serue him are deuyls. And the selfe same thing Christe taught by manifest deedes, which suffered
those to enter into that hearde of Swine, that thou mightest understande, that even the same woulde they haue done to men, and by and by haue choked them, if God had suffred them to ble their owne power and wyll against them. Now he restrained them and hindered them, nor would not suffer them to do any thing at all against the men: the which thing they hauing lys bertie, thewed upon the Swine. For if they spared not the Swine, much lesse had they abstained from us, if they had any power over us. Therfore beloued, be not seduced by their guiles, but be strengthened in the feare of God, least thou be made like to them. For they that do the same thinges, are lyke to them, and all they that put their trust in them, be they confounded, as they prophete both wishe: But peace, grace, and all felicitie be upon them, that be obedient to Christ in well doing, to whom be all honor and glory for ever. Amen.
How to Cite
Anon. The disclosing of a later counterfeited possession by the deuyl. ed. Kirsten C Uszkalo. The Witches in Early Modern England Project. 2011. [date of access]. <http://witching.org/>.