my faith (quod I) about twenty-one years.
"Tush! (quod he), this is a worthy miracle!
"In good faith (quod I), never wist I that any man could tell that he had any other beginning. And methinketh that this is as great a miracle as the raising of a dead man." [Book I., Chapter 10.]
Diabolical Possession was a rag of the old abomination, which this Contunder of Heresies thought himself obliged no less to wrap tightly about the loins of his faith, than any of the splendiores panni of the old red Harlot. But (read with allowance for the belief of the times) the narrative will be found affecting, particularly in what relates to the parents of the damsel, "rich, and sore abashed."
——"Amongst which (true miracles) I durst boldly tell you for one, the wonderful work of God, that was within these few years wrought, in the house of a right worshipful knight, Sir Roger Wentworth, upon divers of his children, and specially one of his daughters, a very fair young gentlewoman of twelve years of age, in marvellous manner vexed and tormented by our ghostly enemy the devil, her mind alienated and raving with despising and blasphemy of God, and hatred of all hallowed things, with knowledge and perceiving of the hallowed from the unhallowed, all were she nothing warned thereof. And after that moved in her own mind, and monished by the will of God, to go to our Lady of Ippiswitche. In the way of which pilgrimage, she prophesied and told many things done and said at the same time in other places, which were proved true, and many things said, lying in her trance, of such wisdom and learning, that right cunning men highly marvelled to hear of so young an unlearned maiden, when herself wist not what she said, such things uttered and spoken, as well learned men might have missed with a long study, and finally being brought and laid before the Image of our Blessed Lady, was there in the sight of many worshipful people so grievously tormented, and in face, eyen, look and countenance, so griesly changed, and her mouth drawn aside, and her eyen laid out upon her cheeks, that it was a terrible sight to behold. And after many marvellous things at the same time shewed upon divers persons by the devil through God's sufferance, as well all the remnant as the maiden herself, in the presence of all the company, restored to their good state perfectly cured and suddenly. And in this matter no pretext of begging, no suspicion of feigning? no possibility of counterfeiting, no simpleness in the seers, her father and mother right honourable and rich, sore abashed to see such chances in their children, the witnesses great number, and many of great worship, wisdom and good experience, the maid herself too young to feign [and the fashion itself too strange for any man to feign], and the end of the matter virtuous, the virgin so moved in her mind with the miracle, that she forthwith for aught her father could do, forsook the world, and professed religion in a very good and godly company at the Mynoresse, where she hath lived well and graciously ever since." [Book I., Chapter 16.]
I shall trouble you with one Excerpt more, from a "Dialogue of Comfort against Tribulation;" because the style of it is solemn and weighty; and because it was written by More in his last imprisonment in the Tower, preparatory to his sentence. After witnessing his treatment of Sir John Hytton, and his brethren, we shall be inclined to mitigate some of our remorse, that More should have suffered death himself for conscience sake. The reader will not do this passage justice, if he do not read it as part of a sermon; and as putting himself into the feelings of an auditory of More's Creed and Times.
——"But some men now when this calling of God [any tribulation] causeth them to be sad, they be loth to leave their sinful lusts that hang in their hearts, and specially if they have any such kind of living, as they must needs leave off, or fall deeper in sin: or if they have done so many great wrongs, that they have many 'mends to make, that must (if they follow God) 'minish much their money, then are these folks (alas) woefully bewrapped, for God pricketh upon them of his great goodness still, and the grief of this great pang pincheth them at the heart, and of wickedness they wry away, and fro this tribulation they turn to their flesh for help, and labour to shake off this thought, and then they mend their pillow, and lay their head softer, and assay to sleep; and when that will not be, then they find a talk awhile with them that lie by them. If that cannot be neither, then they lie and long for day, and then get them forth about their worldly wretchedness, the matter of their prosperity, the self-same sinful things with which they displease God most, and at length with many times using this manner, God utterly casteth them off. And then they set nought neither by God nor Devil. * * * But alas! when death cometh, then cometh again their sorrow, then will no soft bed serve, nor no company make him merry, then must he leave his outward worship and comfort of his glory, and lie panting in his bed as if he were on a pine-bank, then cometh his fear of his evil life and his dreadful death. Then cometh the torment, his cumbered conscience and fear of his heavy judgment. Then the devil draweth him to despair with imagination of hell, and suffereth him not then to take it for a fable. And yet if he do, then findeth it the wretch no fable. * * * Some have I seen even in their last sickness set up in their death-bed underpropped with pillows take their play-fellows to them, and comfort themselves with cards, and this they said did ease them well to put fantasies out of their heads; and what fantasies trow you? such as I told you right now of, their own lewd life and peril of their soul, of heaven and of hell that irked them to think of, and therefore cast it out with cards' play as long as ever thy might, till the pure pangs of death pulled their heart fro their play, and put them in the case they could not reckon their game. And then left them their gameners, and slily slunk away, and long was it not ere they galped up the ghost. And what game they came then to, that God knoweth and not I. I pray God it were good, but I fear it very sore."
THE CONFESSIONS OF H. F. V. H. DELAMORE, Esq.
(1821)
Sackville-street, 25th March, 1821.
Mr. Editor—A correspondent in your last number,[41] blesses his stars, that he was never yet in the pillory; and, with a confidence which the uncertainty of mortal accidents but weakly justifies, goes on to predict that he never shall be. Twelve years ago, had a Sibyl prophesied to me, that I should live to be set in a worse place, I should have struck her for a lying beldam. There are degradations below that which he speaks of.
[41] Elia:—Chapter on Ears.
I come of a good stock, Mr. Editor. The Delamores are a race singularly tenacious of their honour; men who, in the language of Edmund Burke, feel a stain like a wound. My grand uncle died of a fit of the sullens for the disgrace of a public whipping at Westminster. He had not then attained his fourteenth year. Would I had died young!
For more than five centuries, the current of our blood hath flowed unimpeachably. And must it stagnate now?
Can a family be tainted backwards?—can posterity purchase disgrace for their progenitors?—or doth it derogate from the great Walter of our name, who received the sword of knighthood in Cressy field, that one of his descendants once sate * * * * * * * * * * *?
Can an honour, fairly achieved in quinto Edwardi Tertii, be reversed by a slip in quinquagesimo Georgii Tertii?—how stands the law?—what dictum doth the college deliver?—O Clarencieux! O Norroy!
Can a reputation, gained by hard watchings on the cold ground, in a suit of mail, be impeached by hard watchings on the cold ground in other circumstances—was the endurance equal?—why is the guerdon so disproportionate?
A priest mediated the ransom of the too valorous Reginald, of our house, captived in Lord Talbot's battles. It was a clergyman, who by his intercession abridged the period of my durance.
Have you touched at
