not molest her at all. She, to be at ease, consented, and pretended, in wordes, to be as well as the rest; but we thought otherwise, as the signes of dispossession were wanting. After she had herein yelded to the diuell (which she concealed untill after her deliuerance) she was as free from any vexation by him, as the rest, notwithstanding that we prayed, or shee prayed: whereas before for 3 houres togither, her fyt beinge ended, the shortest prayer that might be, being used, she wold be in an other most greuous to beholde.
‘All night shee was very well, the next morning also, untill we 3, (who were to be the leaders that day, also, in that holy action we had in hand, having shut our doore,) had cast doune our selues before the throne of grace, to craue the direction and assistance of god’s spirit, in the worke we were to enter upon. This (I say) we had no soner don, but, behold, the chamber wher we were, yea, the whol house did ring of her againe, whereby we were not a little comforted, and incouraged, to enter the second tym into the field, for thereby we were assured that we were not deceiued, and that satan was certainly in her. After we cam downe into the parlor, whither many more resorted that day, than the other, to the number of about 50, we being all exercised as the day aforesaid. This morning she was sore tormented. She often seemed to vomyt up all, and it got up only a litle fleame; and when she hanged down her head to vomyt, often the sperit would fall to shake her, as an angri mastife, a litle cur dogge, so that, after her delivery, she was very hoarce and weake. About one of the clocke, she being very extreamly tormented, fel a weping, that teares trickled downe, and after, lay as dead: a litle space reuerting, she said, he is gon, and gaue thanks for her deliuerance. It went out like a great breath, ugly like a toad, round like a ball, and within an houer after, it returned like a foule big blacke man, but she resisted, and it departed. When we saw clearly that she was dispossessed, we asked her why she dissembled the other night? She told us that the said euening it was com up from her belly to her brest, thence to her throat, wher it held her as at her first taking, thence to her head. Then, she said, it desired her to tell us that he was gon, and promised her not to moue or hurt her, and that she should lack nothing. Why, said we, would you harken to the deuill? Because, (said she) I was very sore, and he promysed me ease, but he hath deceaued me. Quoth M. Dickens, beleue the deuil againe, beware of lying, he teacheth to lye, and you are taught for lying.
‘This day and 2 or 3 following, the uncleane spirits returned euer and anone in visible formes upon all 7, throwing some of them violently downe before us all, depriuing others for a litle space of the use of som member of their bodies, as arme or legg; seking also both by goodly promises, of siluer, gold, veluit, (which they thought verily, they saw,) and such like, and fearful threats, their consents to re-enter; without which, it would seem satan cannot re-enter, though he can first enter. But from giving such consent, and yealding unto satan, therein god, in mercy, keept 6 of them: who, since that tyme, (praysed be God therfore) were neuer more nor lesse, they nor any of them molested by satan until this day. Neyther the 7 Iane Ashton untill a good space after, when she, leauing M. Starchie’s house, went and dwelt in a place of ignorance and among papists, and became popish herselfe, as I have heard. For which opertunitie and advantage, the deuill watching; and noe doubt compasing, he then recouered her, and now dwelleth there: whose last estat with Katherine Wrights and Will. Somers, shall be worse than their first.’
The learned (!) divine, John Darrell, then follows on with the case of Will Somers, which is too long and prosy for reproduction.
Chapter VIII.
James I. on Possession—The Vexation of Alexander Nyndge—‘Wonderful News from Buckinghamshire’—Sale of a Devil.
In King James I.’s ‘Demonologie,’ Philomathes asks Epistemon two questions. ‘The first is, whereby shall these possessed folks be discerned fra them that are troubled with a naturall Phrensie, or Magic? The next is, how can it be, that they can be remedied by the Papists Church, whom we, counting as hereticks, it should appeare that one Diuell should not cast out another, for then would his kingdome be diuided in itselfe, as Christ said?’
Epistemon answers: ‘As to your first question, there are diuers symptomes, whereby that heauie trouble may be discerned from a naturall sicknesse, and specially three, omitting the diuers vaine signes that the Papists attributes unto it: such as the raging at holy water, their fleeing a backe from the Crosse, their not abiding the hearing of God named, and innumerable such like vaine things that were alike fashious and feckles to recite. But to come to these three symptomes then, whereof I spake; I account the one of them to be the incredible strength of the possessed creature, which will farre exceed the strength of sixe of the wightest and wodest of any other men that are not so troubled. The next is the boldning up so far of the patients breast and bellie, with such an unnaturall sturring and vehement agitation within them: and such an ironie hardnesse of his sinewes so stiflely bended out, that it were not possible to pricke out, as it were, the skinne of any other person so far.... The last is the speaking of sundrie languages, which the patient is knowen by them that were acquaint with him, neuer to have learned, and that with an uncouth and hollow voice: and all the time of his speaking, a greater motion being in his breast than in his mouth.... It is easie, then, to be understood, that the casting out of Diuelles is by the virtue of fasting and praier, and in calling of the name of God, suppose many imperfections be in the person that is the instrument, as Christ himselfe teacheth us, of the power that false Prophets shall have to cast out Divels. It is no wonder, then, these respects of this action being considered, that it may be possible to the Papistes, though erring in sundry pointes of Religion, to accomplish this, if they use the right forme prescribed by Christ herein.’
A far more acute case of possession is the following:
‘A TRVE AND FEAREFULL VEXATION OF ONE ALEXANDER NYNDGE: BEING MOST HORRIBLY TORMENTED WITH THE DEUILL, FROM THE 20 DAY OF IANUARY TO THE 23 OF IULY. AT LYERINGSWELL IN SUFFOCKE: WITH HIS PRAYER AFTER HIS DELIUERANCE.
‘Written by his owne brother Edwn Nyndge, Master of Arts, with the names of the Witnesses that were at his vexation. London, 1615.
‘... You shall understand therefore that the first fit, and vexation wherewith this Alexander Nyndge was so fearefully perplexed, began about seaven of the clocke at night. His father, mother, and brethren, with the residue of the household being at that time in presence. And it was in this manner. His chest and body fell a swelling, his eies a staring, and his backe bending inwards to his belly, which did strike the beholders into a strange wonder, and admiration at the first, yet, one of his brothers, then also present, named Edward Nyndge, a Master of Arts, being boulder than others were of the company, certainly perswading himselfe that it was some euill spirit that so molested him, gaue him comfortable words of mercy from the holy Scriptures, and also charged the spirit by the death and passion of Jesus Christ, that it should declare the cause of the torment. At which, the countenance of the same Alexander turned more strange, and full of amazement and feare than it was before, and so returned to his former state againe.
‘This Alexander Nyndge having his speech then at liberty, said unto the same Edward, Brother, he is marvellous afraid of you, therefore I pray you, stand by me.
‘With which words the same Edward was the more bold, and said to Alexander. If thou dost earnestly repent thee of thy sins, and pray to God for the forgivenesse of the same (my life for thine) the Diuell cannot hurt thee. No, rather than he should, I will goe to hell with thee. Then the Spirit, (for a small time) racked the said Alexander in a far more cruell manner, for he did use such strange and idle kinds of gestures in laughing, dancing, and such like light behavioure, that he was suspected to be mad: sundry times he refused all kinds of meat, for a long space together, insomuch as he seemed to pine away. Sometimes he shaked as if he had had an ague. There was heard, also, a strange noise or flapping from within his body. Hee would gather himselfe on a rounde heape under his bed cloathes, and, being so gathered, he would bounse up a good height from the bed, and beat his head and other parts of his body against the ground and bedstead, in such earnest manner, that the beholders did feare