CHAP. XVI.

_Of Apparitions in general, and of some unquestionable stories that

seem to prove some such things. Of those apparitions pretended to be

made in Beryls and Crystals, and of the Astral or Sydereal Spirit._

In this Treatise we have before sufficiently proved that the denying of

the existence of such a Witch as doth make a visible contract with the

Devil, or upon whose body he sucketh, or that hath carnal copulation

with a Demon, and that is transubstantiated into a Cat or a Dog, or that

flyeth in the air; doth not inferr the denial of Spirits either good or

bad, nor utterly overthrow the truth of apparitions, or of such things

as seem to manifest some supernatural operations. And therefore here we

shall fully handle the question of Apparitions, and things that seem to

be of that nature, and that in this order.

1. We shall not meddle with Apparitions in the large extent of the word,

for so it may comprehend the appearing of new Stars, Comets, Meteors and

other Portents, and Prodigies, which (though unusual and wonderous) have

yet their production from natural causes. But only here we shall treat

of such apparitions as are taken to be performed by supernatural

creatures, or in such a way and by such creatures as we commonly account

to be different from (if not above) the power of ordinary and visible

nature, as of Angels good or bad, the Souls of men departed, or their

Astral Spirits, or of some other creatures that are, or may be of a

middle nature.

[Sidenote: Judg. 13.]

[Sidenote: Luke 2. 26. to 39.]

[Sidenote: Math. 1. 20.]

[Sidenote: Math. 2. 12, 13, 19.]

2. As for the apparitions of good Angels sent by God in times past, both

in sleep and otherwise, the Scriptures do give us most full and ample

assurance, as these few instances may undeniably demonstrate. 1. That

_an Angel of the Lord_ (that is a good Angel) _did appear_ visibly _unto

Manoah and his wife_, and did vocally and audibly talk and discourse

with them both, and did after in both their sights openly and visibly

_ascend in the flame that did arise from the altar_. Now a more plain

and indubitable apparition visibly seen and audibly heard than this

cannot be found nor read of, having the unquestionable authority of

sacred writ to avouch it. 2. Another parallel unto it, and of equal

authority, verity and perspicuity, is the sending of the Angel _Gabriel_

unto the Virgin _Mary_, her seeing of him, hearing of his salutation,

having discourse with him, and seeing his departure, both which are

undoubted testimonies of the true, and real appearance of good Angels

even to sight and hearing. 3. That sometimes the good Angels have been

sent to the servants of God, and have appeared and spoken unto them in

dreams; as that _the Angel of the Lord appeared unto Joseph in a dream,

and bade him to take unto him Mary his wife_, which was a blessed, and

clear apparition, though in a dream in his sleep. And likewise by the

appearing of an Angel unto him in a dream, _he was warned to take the

child, and his mother, and to flee into Ægypt_, and also again _was

commanded by an Angel, after the death of Herod, that appeared in a

dream, and bade him to take the young child and his mother, and to go

into the land of Israel_.

[Sidenote: Luk. 8 .26. to 37.]

3. Of the visible apparition of evil Angels we scarce have any evidence

at all in the Scriptures, except we should take supposals for proofs, or

disputable places to be certain demonstrations, or wrest and hale the

word of God to make it serve our preconceived opinions. For I do not

find any one place in all the Scriptures, where plainly and positively

any apparition of evil spirits is recorded, or that by any rational and

necessary consequence such a visible appearance can be deduced or

proved: For we have clearly proved that the tempting of _Evah_ by the

Serpent doth not necessarily inferr, that it was by a visible

apparition, but by a mental delusion; and that that of _Saul_ and the

Woman of _Endor_, or the Mistriss of the bottle, was neither _Samuel_ in

Soul and Body, nor his Soul alone, neither the Devil in his shape we

suppose we have evinced past answer; and that the tempting of our

blessed Saviour by Satan was internal or at least the greatest part of

it; so that there doth remain but little of certain proof of the

apparition of Devils in that gross manner, and so common and frequent as

many do too peremptorily affirm: yet for all this we think it rational

to grant, that as God hath in times past often sent messages by good

Angels, for the teaching, counselling and comforting of his servants,

both audibly and visibly to be perceived; so also that sometimes God

might not only send evil Spirits internally and mentally to deceive and

seduce the wicked, as in the case of the lying spirit in the mouth of

_Ahabs_ Prophets, but also visibly to appear to terrifie, punish and

destroy the wicked, or to make way for the manifestation of his glory.

And the Scriptures that mention Demoniacks, and such as are commonly

said to be possessed, (though that were not by an essential inhesion,

but by an effective operation both upon the Souls and Bodies of the

persons that were so affected and afflicted) do plainly shew that the

operative effects of the Devils power was both heard and seen by their

words and actions. So the Devils using the organs of the man in whom was

the legion of them, _they besought Christ not to command them to go out

into the deep, but besought him to suffer them to go into the herd of

swine_: Which “plainly sheweth that their words were audible, and were

heard of the multitude that were by, and the acts that they performed

were visible enough, for by the power of the Devil _he brake the chains_

and fetters, wherewithal he was bound, _and was driven of the Devil into

the wilderness_, and that these Devils went forth of the man, _and

entered in amongst the herd of swine_, by whose effective power _the

swine ran violently down a steep rock into the sea, and were drowned_.”

And this doth plainly manifest the present operation of the Devils, that

was apparent both by the words and actions, that were both to be seen

and heard; so that this in that large sense, that it is usually taken

in, was a real apparition of Devils, or at least equivalent thereunto.

For we do but here inquire after such appearances of Devils, that do

necessarily infer their presence in operating so in and upon creatures

or corporeal matter, that by sight, hearing, or other of the senses, it

may certainly be manifest to work above the ordinary power of nature,

and may induce us rationally by the testimony of our senses, to believe

that those things are brought to pass by those creatures that we call

Demons, as many of these persons, who were said to have been or to be

afflicted with Devils, were in the days of our blessed Saviours

remaining in the flesh.

[Sidenote: Heb. 1. 14.]

4. But though it be never so freely and fully granted, that in the ages

and times mentioned in the Old and New Testament (nay it may be for a

century or more after) there were persons that were possessed and

afflicted with Devils, and also that for that time there were many

miracles wrought: Yet now it will be said that miracles are totally

ceased as not being any way necessary to confirm the Gospel, which is

now established and setled. This we confess is so strongly and

convincingly proved by the Divines of the reformed Churches, that we

account him wilfully blind that will oppose it. Yet notwithstanding all

this that miracles are totally ceased, I grant that there are some

strange things that have happened in late ages, and some in our own

time, that cannot be any way solved by meer ordinary natural causes, and

apparitions made by some kind of creatures that must be derived from

some such causes as those of good or bad Spirits, or from creatures of

the like nature. And that though miracles be ceased, it will not

therefore follow that every thing that hath a cause above or differing

from the usual and ordinary course of nature, must be also ceased, for

_quanquam nunc non sint miracula, possint tamen esse miranda_: and

though that miracles be ceased, yet it will not follow that apparitions

are so also, because apparitions are not miracles; for a good Angel to

be sent and to appear, cannot be said to be a miracle, because it is the

end for which he was created, they (that is the Angels) _are all

ministring spirits sent forth for the good of those that shall be heirs

of Salvation_. And it cannot be said otherwise of evil Angels or of any

other creatures that may make these apparitions, for as they are and

must be creatures, so there is and must be some certain ends, for which

they were created and are imployed unto.

5. But to prove the truth of apparitions, or other strange Phenomena’s

equivalent unto them, as to have been truly performed as matters of fact

is extream difficult and almost impossible, because the Histories and

relations of things of this nature are most strangely fabulous, and

therefore are by no means to be relied upon, as will most manifestly

appear by undeniable reasons, if we examine them in divided members in

this order.

1. The Histories and relations that are given either by the Poets, or

most of the ancient Philosophers, of these things, are so seemingly

impossible, and so extreamly fictitious, as he must of necessity have in

a manner totally forsaken his own reason, that can give any credit at

all unto them. And especially they are so fraught with the horrible

fables of the numerousness of their feigned gods, demigods, spirits,

hobgoblins, _Lares_, _Lemures_, Mens shadows and the like, that they

would make a man believe that the world was full of nothing else, and

this was chiefly done to uphold their Idolatrous and superstitious

Religion. And all these kind of authors that have written from the time

of _Homer_ until the end of the ages in which the two _Plinies_ and

_Plutarch_ lived, have but run the same course, all their relations

tasting of the leaven of impossibilities, superstition and fabulousness.

2. And if we look into the Pontificial Writers, especially those that

have recorded stories of this nature since the sixth century, we shall

find such a Rhapsodie, and heap of Bombast lies and invented fables both

of apparitions and Witches, that no rational man can well give assent to

one of a thousand of them, they seem so incredible, that they would

rather make a wise man diffident of all such matters of fact, than to

yield credit to any. And a man might as reasonably believe the forged

and lying miracles of _Mahomet_, as those monkish fables. For the

extream desire that those Authors had to advance their false and feigned

Doctrine of Purgatory, and thereby to uphold the gain and benefit that

was gotten by injoining such and such penances and eleemosynary deeds to

redeem Souls from thence, did drive them on to invent thousands of false

stories of the apparitions of Souls after death, which had not one jot

of truth in them at all.

3. Those that are called the Reformed Divines (because they returned to

that pure and true Doctrine and Worship, that had been settled and

practised in those foregoing ages that were truly Catholick and

Apostolick) being altogether intent about the main and principal points

of the Faith, and those that concerned the true worship of God, did take

little heed to the matters of this nature, as being more circumstantial,

and therefore not by them accounted so essential and necessary. From

whence it came to pass that _Lambertus Danæus_, _Hemmingius_, _Erastus_

and others, did without due examination and circumspection receive the

opinions and stories of the Papists hand over head. From whence (I

conceive) it came to pass that _Ludovicus Lavaterus_ a learned Divine of

the reformed Religion at _Zurich_ did write a book of apparitions and

such matters, but brought no other proofs of the truth of these things

_de facto_, but the often repeated stories of Heathenish Authors, and

some few from Ecclesiastick Authors, that are of dubious credit, but not

any one of his own knowledge.

4. But if we come to consider the Histories of late that are reported of

apparitions, and such like things that must of necessity have something

in them, that resembles a supernatural cause, we may in part receive

more ample satisfaction, which will be manifest in these few following

particulars.

1. _Meric Casaubon_ Doctor of Divinity, in his treatise of Credulity and

Incredulity (sometimes by us quoted before) hath strongly indeavoured to

make good all those impossible and absurd things that are ascribed unto

Witches: which though he hath pitifully failed to perform, yet hath he

said enough that may serve to prove that there are many strange things

that seem to prove the being of Demons or Spirits, though he have not

brought any one story of his own knowledge or that was done in his time.

And we have shewed before that apparitions are no certain ground for

Christians to believe the existence of Demons by, but the word of God.

But in his Preface to that piece of the relation concerning Dr. _Dee_,

he relateth two stories told by that venerable and learned Prelate

Bishop _Andrews_ to his Father _Isaac Casaubon_. “The one (he saith)

concerning a noted or at least by many suspected Witch or Sorceress,

which the Devil in a strange shape did wait upon (or for rather) at her

death. The other concerning a Man, who after his death was restored to

life to make confession of a horrible murther committed upon his own

Wife, for which he had never been suspected. And both these (he saith)

that learned Bishop did believe to be true, but for one of them it

seems, he did undertake upon his own knowledge, to wit that of the

apparition, and the other he had from an eye-witness.” And considering

the condition of Bishop _Andrews_ both for learning and piety, the

relations are of much weight, and they may be seen at large in the

fore-cited Preface.

[Sidenote: _Antidot._ against _Atheis._ _c._ 8, 9. _p._ 209.]

2. I cannot but much wonder that Dr. _Henry Moore_, a grave person, and

one that for many years hath resided in a most learned and flourishing

Academy, whose name is much taken notice of both at home and abroad,

having published so many books, should make such bad choice of the

Authors from whom he takes his stories, or that he should pitch upon

those that seem so fabulous, impossible and incredible. And that I may

not seem to tax him without cause, I desire the Reader to peruse his two

relations, the one of the Shoomaker of _Breslaw_ in _Silesia_, _Anno_

1591. the other of _Johannes Cuntius_ a Citizen of _Pentsh_ in

_Silesia_, and to tell whether he can rationally believe those things

either to have been true or possible. And as for the Author _Martinus

Weinrichius_ a Silesian Physician, I cannot find any thing either of his

fame or writings, and it is most strange that he should be omitted by

that diligent and unpartial Author _Melchior Adams_; And there had been

far better Authors and of more credit to have pitcht upon for such like

stories, than either _Bodinus_ or _Remigius_; neither can there be much

credit given to any of the stories that he relates, except it be that of

the Pied-Piper, which some do interpret far otherwise.

3. “There was a Treatise called, the Devil of _Mascon_, or a true

relation of the chief things which an unclean spirit did and said at

_Mascon_ in _Burgundy_, in the House of M^r _Francis Perreaud_ Minister

of the reformed Church in the same Town, written by the said _Perreaud_

soon after the Apparition which was in the year 1612. but was not

published until the year 1653. which was 41. years after the thing was

said to be acted. It seems it was translated by D^r _Peter Du Moulin_,

the Son of the learned and reverend _Peter Du Moulin_, at the request of

the honourable and learned person M^r _Boyle_. The most of the things

had been known unto M^r _Du Moulin_ the Father, when he was President of

a National Synod in those parts, to whom also the said _Perreaud_ was

well known, who was a religious, well poised, venerable Divine. And M^r

_Boyle_ saith, that he had had converse with this pious Author at

_Geneva_, and had inquired after the Writer, and some passages of the

Book, which overcame all his setled indisposedness to believe strange

things. The Character given of this Author, and the assent of such

learned persons to the things related, have gained an ample suffrage to

give credit to them also. But notwithstanding all this, there are many

passages in the relation that a quick-sighted Critick would find to be

either contradictory or inconsistent, and it cannot rationally be

thought that he was a Cacodemon, his actions were so harmless, civil,

and ludicrous; and if he were to be believed (and in some things he did

speak truth, and the Minister himself M^r _Perreaud_ did in some things

give credit to him) he was no Devil, but hoped to be saved by Jesus

Christ. But whether a Devil or not, yet the story for substance doth

sufficiently prove the existence of such kind of Demons, that can work

strange and odd feats.”

[Sidenote: _The Saints Everlasting rest._ _c._ 7. _p._ 255.]

4. M^r _Baxter_ a person of great learning and piety, whose judgment

bears great sway with me, speaking of Apparitions saith thus: “I know

many are very incredulous herein, and will hardly believe that there

have been such Apparitions. For my own part (he saith) though I am as

suspicious as most in such reports, and do believe that most of them are

conceits or delusions, yet having been very diligently inquisitive in

such Cases, I have received undoubted testimony of the truth of such

Apparitions, some from the mouths of men of undoubted honesty and

godliness, and some from the report of multitudes of persons, who heard

or saw. Were it fit here to name the persons, I could send you to them

yet living, by whom you would be as fully satisfied as I: Houses that

have been so frequently haunted with such terrors, that the inhabitants

successively have been witnesses of it.”

7. Though some of these last recited testimonies might sufficiently

convince the most obstinate and incredulous, that there are Apparitions

and some other such strange accidents that cannot be solved by the

supposed principles of matter and motion, but that do necessarily

require some other causes, that are above or different from the visible

and ordinary course of nature; yet because it is a point dark and

mystical, and of great concern and weight, we shall add some

unquestionable testimonies, either from our own Annals, or matters of

fact that we know to be true of our own certain knowledge, that thereby

it may undoubtedly appear, that there are effects that exceed the

ordinary power of natural causes, and may for ever convince all

Atheistical minds, of which in this order.

[Sidenote: _Stow._ _p._ 605.]

[Sidenote: _Hist. 1._]

1. “In the first year of _Edward_ the Sixth. _Anno Domini_ 1551. on St.

_Valentines_ day, at _Feversham_ in _Kent_, one _Arden_ a Gentleman was

murthered by procurement of his own Wife; for the which fact she was the

fourteenth of _March_ burnt at _Canterbury_: _Michael_ M^r _Arden_’s Man

was hang’d in Chains at _Feversham_, and a Maiden burnt: _Mosbie_ and

his Sister were hanged in _Smithfield_ at _London_: _Greene_ which had

fled, came again certain years after, and was hanged in Chains in the

High-way against _Feversham_, and black _Will_ the Ruffian, that was

hired to do that act, after his first escape was apprehended, and burnt

on a Scaffold at _Flushing_ in _Zealand_.”

[Sidenote: _P._ 1708.]

The same horrid murther is more at large related by _Hollingshead_, who

lived at that time, and had information of all the particulars, who

saith thus much more. “This one thing (he saith) seemeth very strange

and notable touching M^r _Arden_, that in the place he was laid, being

dead, all the proportion of his body might be seen two years after and

more, so plain as could be, for the grass did not grow where his body

had touched, but between his legs, between his arms and about the

hollowness of his neck, and round about his body: And where his legs,

arms, head, or any part of his body had touched, no grass growed at all

of all that time. So that many strangers came in that mean time, beside

the Townsmen, to see the print of his body there on the ground in that

Field, which Field he had (as some have reported) cruelly taken from a

Woman, that had been a Widdow to one _Cooke_, and after Married to one

_Richard Read_ a Marriner, to the great hinderance of her and her

Husband the said _Read_, for they had long enjoyed it by a Lease which

they had of it for many years not then expired. Nevertheless he got it

from them, for the which, the said _Reads_ Wife not only exclaimed

against him in shedding many a salt tear, but also cursed him most

bitterly even to his face, wishing many a vengeance to light upon him,

and that all the World might wonder on him, which was thought then to

come to pass, when he was thus murthered and lay in that Field, from

midnight till the morning, and so all that day, being the Fair-day, till

night, all the which day there were many hundreds of people came

wondring about him.” From whence we may take this Observation.

[Sidenote: _Observ._]

As it is most certain that this is a true and punctual relation given us

by _Hollingshead_, as being a publick thing done in the face of a

Nation, the print of his body remaining so long after, and viewed and

wondered at by so many; so that it hath not left the least starting hole

for the most incredulous Atheist to get out at. So likewise it may dare

the most deep-sighted Naturalist, or unbelieving Atheist, that would

exalt and so far deifie Nature, as to deny and take away the existence

of the God of Nature, to shew a reason of the long remaining of the

print of his body, or the not growing of the grass in those places where

his body had touched for two years and more after? Could it be the

steams or Atoms that flowed from his body? then are why not such prints

left by other murthered bodies? which we are sure by sight and

experience not to be so. And therefore we can attribute it justly to no

other cause but only to the power of God and divine vengeance, who is a

righter of the oppressed, fatherless and Widdows, and hears their cries

and regardeth their tears.

[Sidenote: _Hist. 2._]

[Sidenote: _Sir Rich. Bakers_ Chron. _fol._ 448.]

2. “In the second year of the Reign of King _James_ of famous memory, a

strange accident happened, to the terror of all bloody murtherers, which

was this; One _Anne Waters_ enticed by a lover of hers, consented to

have her Husband strangled, and then buried him secretly under the

Dunghil in a Cow-house. Whereupon the man being missing by his

Neighbours, and the Wife making shew of a wondering what was become of

him, it pleased God that one of the inhabitants of the Town dreamed one

night that his Neighbour _Waters_ was strangled, and buried under the

Dunghill in a Cow-house, and upon declaring his dream, search being made

by the Constable, the dead body was found as he had dreamed, and

thereupon the Wife was apprehended, and upon examination confessing the

fact was burned.” But we shall give it more at large as it was taken

from the mouths of _Thomas Haworths_ Wife, her Husband being the dreamer

and discoverer, and from his Son, who together with many more, who both

remember and can affirm every particular thereof, the Narrative was

taken _April_ the _17th 1663_, and is this,

“In the year abovesaid, _John Waters_ of _Lower Darwen_ in the County of

_Lancaster_ Gardiner, by reason of his calling was much absent from his

Family: In which his absence, his Wife (not without cause) was suspected

of incontinency with one _Gyles Haworth_ of the same Town; this _Gyles

Haworth_ and _Waters_ Wife conspired and contrived the death of _Waters_

in this manner. They contracted with one _Ribchester_ a poor man to kill

this _Waters_. As soon as _Waters_ came home and went to bed, _Gyles

Haworth_ and _Waters_ Wife conducted the hired Executioner to the said

_Waters_. Who seeing him so innocently laid betwixt his two small

Children in Bed, repented of his enterprize, and totally refused to kill

him. _Gyles Haworth_ displeased with the faint-heartedness of

_Ribchester_, takes the Axe into his own hand, and dashed out his

brains: The Murderers buried him in a Cow-house, _Waters_ being long

missing the Neighbourhood asked his Wife for him; she denied that she

knew where he was. Thereupon publick search was made for him in all pits

round about, lest he should have casually fallen into any of them. One

_Thomas Haworth_ of the said Town Yeoman, was for many nights together,

much troubled with broken sleeps and dreams of the murder; he revealed

his dreams to his Wife, but she laboured the concealment of them a long

time: This _Thomas Haworth_ had occasion to pass by the House every day

where the murder was done, and did call and inquire for _Waters_, as

often as he went near the House. One day he went into the House to ask

for him, and there was a Neighbour who said to _Thomas Haworth_, It’s

said that _Waters_ lies under this stone, (pointing to the Hearth-stone)

to which _Thomas Haworth_ replied, And I have dreamed that he is under a

stone not far distant. The Constable of the said Town being accidentally

in the said House (his name _Myles Aspinall_) urged _Thomas Haworth_ to

make known more at large what he had dreamed, which he relateth thus. I

have (quoth he) many a time within this eight weeks (for so long it was

since the murder) dreamed very restlessly, that _Waters_ was murdered

and buried under a broad stone in the Cow-house; I have told my troubled

dreams to my Wife alone, but she refuses to let me make it known: But I

am not able to conceal my dreams any longer, my sleep departs from me, I

am pressed and troubled with fearful dreams which I cannot bear any

longer, and they increase upon me. The Constable hearing this made

search immediately upon it, and found as he had dreamed the murdered

body eight weeks buried under a flat stone in the Cow-house;

_Ribchester_ and _Gyles Haworth_ fled and never came again. _Anne

Waters_ (for so was _Waters_ Wifes name) being apprehended, confessed

the murder, and was burned.” From whence we may observe this.

[Sidenote: _Observ._]

1. That this is the full and punctual relation of this bloody and

execrable murder from _Haworths_ Wife (who then was a very old Woman)

and the Son, and differs not a jot from what Sir _Richard Baker_ writes,

but only they say his brains were dashed out with an Axe, and he saith

he was strangled, which is only a circumstance of the manner, but in the

matter they both agree, that it was a certain truth that _Waters_ was

murdered, and Sir _Richard Bakers_ information might fail in that

particular of the manner of it. And if it be thought strange that the

two little Children did know nothing of it, it is certain that they were

much too young, and said that they were twins, not above half a year

old. But the only matter that we have brought it for, is the

extraordinary way of its discovery by _Thomas Haworths_ dreaming, in

which point both the relations closely agree, and was the chief and only

reason why Sir _Richard Baker_ put it in his Chronicle. And the same

also more at large _Stow_ hath recorded in his Chronicle. Now what

should the cause be that _Thomas Haworth_ should be hindred of his

sleep, and have restless dreams, and that his dream should hit so

punctually of the place where he was buried, more than any other person

in the same Town? certainly it cannot be referred to fortune and chance,

for they have no causality at all, and are but only names that we impose

upon certain effects and accidents: _Te facimus fortuna Deum, cœloq;

locamus_, as said the Poet. Neither can it rationally be thought to be

melancholy, because that though it be a subtil humour, and render those

that are affected therewith very imaginative and thoughtful, yet

supposing _Thomas Haworth_ to be of that temperament and disposition, it

might make him more deeply to think and meditate upon the rumour of

_Waters_ being awanting or upon suspicion of his murder, but could not

in dreams inform him to know precisely the place where he was buried.

And if some should imagine it to be the Soul of the murthered person

_Waters_, as doubtless a Papist would be ready to affirm, yet is that

opinion directly contrary to the Scriptures, and sufficiently confuted

by the reformed Divines. And if it should be referred to the operation

of the Astral or Sydereal spirit, that is an opinion but imbraced by

few, and is hard to prove to be a certain verity, of which we shall

speak largely anon. Neither can it by any sound reason be thought to be

the Devil, because it is manifest that God doth not use the ministry of

evil Angels for any good end, as for the discovery of murther, and the

bringing of the guilty persons to condign punishment; but on the

contrary he useth their service for to tempt, seduce, deceive, punish

and torment. Therefore we conceive that it was brought to pass by the

finger of God, who either immediately by himself, or by the ministry of

a good Angel, did represent those dreams to _Thomas Haworth_, and

revealed the precise place of _Waters_ burial.

[Sidenote: _Hist. 3._]

3. “About the year of our Lord 1623 or 24 one _Fletcher_ of _Rascal_, a

Town in the North Riding of _Yorkshire_ near unto the Forest of

_Gantress_, a Yeoman of good Estate, did marry a young lusty Woman from

_Thornton Brigs_, who had been formerly kind with one _Ralph Raynard_,

who kept an Inn within half a mile from _Rascall_ in the high road way

betwixt _York_ and _Thuske_, his Sister living with him. This _Raynard_

continued in unlawful lust with the said _Fletchers_ Wife, who not

content therewith conspired the death of _Fletcher_, one _Mark Dunn_

being made privy and hired to assist in the murther. Which _Raynard_ and

_Dunn_ accomplished upon the _May-day_ by drowning _Fletcher_, as they

came all three together from a Town called _Huby_, and acquainting the

wife with the deed she gave them a Sack therein to convey his body,

which they did and buried it in _Raynards_ backside or Croft where an

old Oak-root had been stubbed up, and sowed Mustard seed upon the place

thereby to hide it. So they continued their wicked course of lust and

drunkenness, and the neighbours did much wonder at _Fletchers_ absence,

but his wife did excuse it, and said that he was but gone aside for fear

of some Writs being served upon him. And so it continued until about the

seventh day of _July_, when _Raynard_ going to _Topcliffe_ Fair, and

setting up his Horse in the Stable, the spirit of _Fletcher_ in his

usual shape and habit did appear unto him, and said, Oh _Raph_, repent,

repent, for my revenge is at hand; and ever after until he was put in

the Gaol, it seemed to stand before him, whereby he became sad and

restless: And his own Sister over-hearing his confession and relation of

it to another person, did through fear of losing her own life,

immediately reveal it to Sir _William Sheffield_, who lived in

_Rascall_, and was a Justice of Peace. Whereupon they were all three

apprehended and sent to the Gaol at _York_, where they were all three

condemned, and so executed accordingly near to the place where _Raynard_

lived, and where _Fletcher_ was buried, the two men being hung up in

irons, and the woman buried under the Gallows.” I have recited this

story punctually as a thing that hath been very much fixed in my memory,

being then but young, and as a certain truth, I being (with many more)

an ear-witness of their confessions and an eye-witness of their

Executions, and likewise saw _Fletcher_ when he was taken up, where they

had buried him in his cloaths, which were a green fustian doublet pinkt

upon white, gray breeches, and his walking boots and brass spurrs

without rowels.

[Sidenote: _Observ._]

Some will say there was no extrinsick apparition to _Raynard_ at all,

but that all this did only arise from the guilt of his own conscience,

which represented the shape of _Fletcher_ in his fancy. But then why was

it precisely done at that time, and not at any others? it being far from

the place of the murder, or the place where they had buried _Fletcher_,

and nothing there that might bring it to his remembrance more than at

another time, and if it had only arisen from within, and appeared so in

his fancy, it had been more likely to have been moved, when he was in,

or near his backside where the murthered body of _Fletcher_ lay. But

certain it is that he affirmed that it was the shape and voice of

_Fletcher_, as assuredly to his eyes and ears, as ever he had seen or

heard him in his life. And if it were granted that it was only

intrinsick, yet that will not exclude the Divine Power, which doubtless

at that time did labour to make him sensible of the cruel murther, and

to mind him of the revenge approaching. And it could not be brought to

pass either by the Devil, or _Fletchers_ Soul, as we have proved before;

and therefore in reason we conclude that either it was wrought by the

Divine Power, to shew his detestation of murther, or that it was the

Astral or Sydereal Spirit of _Fletcher_, seeking revenge for the

murther, of which more anon.

[Sidenote: _Hist. 4._]

4. About the year of our Lord 1632. (as near as I can remember having

lost my notes, and the copy of the Letter to Serjeant _Hutton_, but am

sure that I do most perfectly remember the substance of the story) near

unto _Chester_ in the street, there lived “one _Walker_ a Yeoman-man of

good Estate, and a Widower, who had a young Woman to his Kinswoman that

kept his House, who was by the Neighbours suspected to be with child,

and was towards the dark of the evening one night sent away with one

_Mark Sharp_ who was a Collier, or one that digged coals under ground,

and one that had been born in _Blakeburn_ Hundred in _Lancashire_, and

so she was not heard of a long time, and no noise, or little was made

about it. In the winter time after one _James Graham_ or _Grime_ (for so

in that Country they call them) being a Miller, and living about two

miles from the place where _Walker_ lived, was one night alone very late

in the Mill grinding Corn, and as about twelve or one a clock at night

he came down the stairs from having been putting Corn in the Hopper, the

Mill doors being shut, there stood a Woman upon the midst of the floor

with her hair about her head, hanging down, and all bloody, with five

large wounds in her head: He being much affrighted and amazed, begun to

bless him, and at last asked her who she was, and what she wanted; to

which she said, I am the Spirit of such a Woman, who lived with

_Walker_, and being got with child by him, he promised me to send me to

a private place, where I should be well lookt to until I was brought in

bed, and well again, and then I should come again, and keep his house.

And accordingly (said the apparition) I was one night late sent away

with one _Mark Sharp_, who upon a Moor (naming a place that the Miller

knew) slew me with a pick (such as men dig coals withal) and gave me

these five wounds, and after threw my body into a coal-pit hard by; and

hid the pick under a bank; and his shoos and stockings being bloody he

endeavoured to wash, but seeing the blood would not wash forth he hid

them there. And the apparition further told the Miller that he must be

the Man to reveal it, or else that she must still appear, and haunt him.

The Miller returned home very sad and heavy, but spoke not one word of

what he had seen, but eschewed as much as he could to stay in the Mill

within night without company, thinking thereby to escape the seeing

again of that frightful apparition. But notwithstanding one night when

it begun to be dark, the apparition met him again, and seemed very

fierce and cruel, and threatned him that if he did not reveal the murder

she would continually pursue and haunt him. Yet for all this he still

concealed it, until S. _Thomas_ Eve before _Christmas_, when being soon

after Sunset walking in his Garden she appeared again, and then so

threatened and affrighted him that he faithfully promised to reveal it

next morning. In the morning he went to a Magistrate and made the whole

matter known with all the circumstances, and diligent search being made,

the body was found in a coal-pit, with five wounds in the head, and the

pick and shooes and stockings yet bloody, in every circumstance as the

apparition had related unto the Miller. Whereupon _Walker_ and _Mark

Sharp_ were both apprehended, but would confess nothing. At the Assizes

following (I think it was at _Durham_) they were arraigned, found

guilty, condemned and executed, but I could never hear that they

confessed the fact. There were some that reported that the apparition

did appear to the Judge or the Foreman of the Jury, (who was alive in

_Chester_ in the street about ten years ago, as I have been credibly

informed) but of that I know no certainty.” There are many persons yet

alive that can remember this strange murder, and the discovery of it,

for it was, and sometimes yet is as much discoursed of in the North

Countrey as any thing that almost hath ever been heard of, and the

relation printed, though now not to be gotten. I relate this with the

greater confidence (though I may fail in some of the circumstances)

because I saw and read the Letter that was sent to Serjeant _Hutton_,

who then lived at _Goldsbrugh_ in _Yorkshire_, from the Judge before

whom _Walker_ and _Mark Sharp_ were tried, and by whom they were

condemned, and had a Copy of it until about the year 1658. when _I_ had

it and many other books and papers taken from me.

[Sidenote: _Observ._]

[Sidenote: Rom. 11. 33.]

And this I confess to be one of the most convincing stories (being of

undoubted verity) that ever I read, heard or knew of, and carrieth with

it the most evident force to make the most incredulous spirit, to be

satisfied that there are really sometimes such things as apparitions.

And though it be not easy to assign the true and proper cause of such a

strange effect, yet must we not measure all things to be, or not to be,

to be true or false, according to the extent of our understandings, for

if there be many of the _magnalia naturæ_ that yet lie hidden from the

wisest of men, then much more may the _magnalia Dei_ be unknown unto us,

_whose judgments are unsearchable, and his wayes past finding out_. And

as in the rest we cannot ascribe this strange apparition, to any

diabolical operation, nor to the Soul of the Woman murthered, so we must

conclude that either it was meerly wrought by the Divine Power, or by

the Astral spirit of the murthered Woman, which last doth seem most

rational, as we shall shew hereafter.

[Sidenote: _Hist. 5._]

5. To these (though it be not altogether of the same nature) we shall

add one both for the oddness and strangeness of it, as also because it

happened in my time, and I was both an eye and ear-witness of the trial

of the person accused. And first take a hint of it from the pen of

_Durant Hotham_, in his learned Epistle to the _Mysterium magnum_ of

_Jacob Behemen_ upon _Genesis_ in these words: “There was (he saith) as

I have heard the story credibly reported in this Country a Man

apprehended for suspicion of Witchcraft, he was of that sort we call

white Witches, which are such as do cures beyond the ordinary reasons

and deductions of our usual practitioners, and are supposed (and most

part of them truly) to do the same by the ministration of spirits (from

whence under their noble favours, most Sciences at first grew) and

therefore are by good reason provided against by our Civil Laws, as

being ways full of danger and deceit, and scarce ever otherwise obtained

than by a devillish compact of the exchange of ones Soul to that

assistant spirit, for the honour of its Mountebankery. What this man did

was with a white powder which, he said, he received from the Fairies,

and that going to a Hill he knocked three times, and the Hill opened,

and he had access to, and converse with a visible people; and offered,

that if any Gentleman present would either go himself in person, or send

his servant, he would conduct them thither, and shew them the place and

persons from whom he had his skill.”

[Sidenote: _Vid. 1 Jacob._ _c._ 12.]

To this I shall only add thus much, that the man was accused for

invoking and calling upon evil spirits, and was a very simple and

illiterate person to any mans judgment, and had been formerly very poor,

but had gotten some pretty little meanes to maintain himself, his Wife

and diverse small children, by his cures done with this white powder, of

which there were sufficient proofs, and the Judge asking him how he came

by the powder, he told a story to this effect. “That one night before

day was gone, as he was going home from his labour, being very sad and

full of heavy thoughts, not knowing how to get meat and drink for his

Wife and Children, he met a fair Woman in fine cloaths, who asked him

why he was so sad, and he told her that it was by reason of his poverty,

to which she said, that if he would follow her counsel she would help

him to that which would serve to get him a good living; to which he said

he would consent with all his heart, so it were not by unlawful ways:

she told him that it should not be by any such ways, but by doing of

good and curing of sick people; and so warning him strictly to meet her

there the next night at the same time, she departed from him, and he

went home. And the next night at the time appointed he duly waited, and

she (according to promise) came and told him that it was well that he

came so duly, otherwise he had missed of that benefit, that she intended

to do unto him, and so bade him follow her and not be afraid. Thereupon

she led him to a little Hill and she knocked three times, and the Hill

opened, and they went in, and came to a fair hall, wherein was a Queen

sitting in great state, and many people about her, and the Gentlewoman

that brought him, presented him to the Queen, and she said he was

welcom, and bid the Gentlewoman give him some of the white powder, and

teach him how to use it, which she did, and gave him a little wood box

full of the white powder, and bad him give 2 or 3 grains of it to any

that were sick, and it would heal them, and so she brought him forth of

the Hill, and so they parted. And being asked by the Judge whether the

place within the Hill, which he called a Hall, were light or dark, he

said indifferent, as it is with us in the twilight; and being asked how

he got more powder, he said when he wanted he went to that Hill, and

knocked three times, and said every time I am coming, I am coming,

whereupon it opened, and he going in was conducted by the aforesaid

Woman to the Queen, and so had more powder given him. This was the plain

and simple story (however it may be judged of) that he told before the

Judge, the whole Court, and the Jury, and there being no proof, but what

cures he had done to very many, the Jury did acquit him: and I remember

the Judge said, when all the evidence was heard, that if he were to

assign his punishment, he should be whipped from thence to Fairyhall,

and did seem to judge it to be a delusion or an Imposture.” From whence

we may take these observations.

[Sidenote: _Observ. 1._]

1. Though Mr. _Hotham_ seem to judge that this person accused had the

white powder from some Spirit, and that one also of the evil sort, and

upon a contract, by the ingaging of his Soul, we have before

sufficiently proved the nullity of a visible and corporeal contract with

the Devil; neither was it yet ever proved that the Devil did any good

either real or apparent, but is the sworn enemy of all mankind, both in

their Souls and in their Bodies, but this powder wrought that which was

really good, namely the curing of diseases, and therefore rationally

cannot be thought to be given from an evil spirit.

[Sidenote: _Observ. 2._]

2. Some there were that thought that the simple man told a plain and

true story, and that he had the powder from those people we call

Fairies, and there are many that do believe and affirm that there are

such people, of whom _Paracelsus_ hath a Treatise of purpose, holding

that they are not of the seed of _Adam_, and therefore he calls them

_non_-Adamicks, and that they have flesh and bones, and so differ from

spirits, and yet that they can glide through walls and rocks (which he

calleth their Chaos) as easily as we through the air, and that they get

children, and are mortal like those that _Hieronynus Cardanus_ relateth

that appeared to his Father _Facius Cardanus_, and these he calleth

_Pygmæi_, _Silvestres_, _Gnomi_ and _Umbratiles_; but his proof of their

existence to me doth not seem satisfactory, what others may think of it

I leave to their demonstrations, if they have any.

[Sidenote: _Observ. 3._]

3. Some there were (and those not of the meer ignorant sort) that did

judge, that though the Man was simple, yet that the story that he told

was but framed and taught him, the better to conceal the person from

whom he received the white powder. For they thought that some notable

Chymist, or rather an Adeptist, had in charity bestowed that powder upon

him, for the relief of himself and family, as we know it hath often

happened to other persons, at other times and places. And this last

opinion seems most consonant to reason, and I the rather believe it

because not many years after, it was certainly known, that there was an

Adeptist in that Countrey, and we ought not to fetch in supernatural

causes to solve effects, when natural causes may serve the turn.

6. The last thing of this strange nature, that we shall instance in, is

concerning the bleeding or cruentation of the bodies of those that have

been murthered, I mean of such as have been murthered by prepense

malice, and upon premeditated purpose; for the bodies of others that are

killed by chance-medley, and by man-slaughter, we do not read nor find

any examples, that ever their bodies did bleed. And though we have not

been ocular witness of any such bleeding yet are there records of such

accidents given us by many learned and credible authors that a man might

almost be accounted an Infidel not to give credit to them, and that both

of those that have bled when the murtherer hath not been present, and

also of those that have bled the murtherer being present. And first of

those bodies that have issued blood, when the murtherer was not by.

[Sidenote: _Hist. 6._]

[Sidenote: _Append. de Cruent. Cadaver._ _p._ 143.]

_Gregorius Horstius_ a Physician of great experience and learning, and

of no less integrity, recordeth this story, thus Englished. “In the year

of our Lord 1604. twenty sixth day of _December_, a young Nobleman of

twenty five years old, was shot at with a Gun in the night time about

nine a clock from an high window of an house, in the Town of

_Blindmarck_ in lower _Austria_, and the bullet entring his left breast

went forth at his right side, and so forthwith died in the place. The

dead body being viewed again, and the wound considered, the same

quantity or bigness both of the entrance and out-going are found with

great plenty of blood issuing. The following day being the twenty

seventh of _December_ in the morning, the body of the murthered young

man hath other cloaths put upon it and so is kept quiet for the space of

two days. Furthermore upon the thirtieth of _December_ he is laid upon

the Bier, and kept in the Church and that without any further motion,

where nevertheless from the upper wound the fresh blood did daily flow,

until the eighth of _January_ 1605. from which time the Hemorrhage

ceased. But again the thirteenth of _February_, about noon, the flux of

blood by the lower wound for an hour or two was observed to issue, as

though the slaughter had been newly done. In the mean time the habit of

the whole body was such, as did most easily agree to what it was living,

the colour of his face remained even unto his burial ruddy and florid,

the vein appearing in his forehead filled with good blood: no sign of an

incipient putrefaction appearing for so many weeks, no stink, or

ungrateful odour, which otherwise doth accompany dead bodies within a

few days, was here found at all: The fingers of the hands remained soft,

moveable, or flexible, without any wast, the natural colour being not

very much changed, except that in process of time, about the last week

before burial, they begun in a certain manner to wax livid in the

extremities.”

[Sidenote: _Hist. 7._]

[Sidenote: _Ibid._ _p._ 154.]

7. This following he giveth to prove, that as cold constringeth and

shuteth up the veins, so heat doth open them, and cause the blood to

flow, and saith: “This is proved a few years since by experience in an

infant slain by a most wicked Mother forthwith after it was born, and

thrown from the Tower of a Noble Baron of upper _Austria_ into a ditch

that was full with water; which after five weeks by good fortune was

found and taken out. And forthwith (he saith) the Mother not present, it

being then not known who was the Mother, when it felt the force of the

external air, it begun to distil forth very fresh blood, because the

pores, which by reason of the cold, were shut that the blood could not

flow, were then unlockt and opened by the heat of the ambient air.” And

thus much of those that have bled, the murtherers not being present.

[Sidenote: _Hist. 8._]

[Sidenote: _Observ._ _l._ 2. _fol._ 202.]

8. Next we shall give some examples of those that have bled when the

murtherers have been brought into the presence of the body murthered or

caused to touch it, and this _Franciscus Valeriola_ doth attest with an

ample faith that he himself saw: “When (he saith) _James_ of _Aqueria_,

a Senator of _Arles_, was found dead of a wound, & that he that gave

that wound was apprehended by the Magistrate, and brought into the view

of the dead body, that he might acknowledge the person murthered and

confess the fact, by and by the bubbling blood, all the by-standers

looking on, begun to come forth, with much fervour and bubbles, from the

wound and the nostrils.”

[Sidenote: _Hist. 9._]

[Sidenote: _Delic. Phys._ _Sect._ 1. _Artic._ 1. _p._ 5.]

9. Take this other as it is cited by _Gothofredus Voigtius_, in this

manner: “In the year 1607 the 25 of _April_, a certain Shepherd in

_Spain_ being feeding his flock was slain by two Noblemen, and his body

thrown into a company of bushes. The Judges of the same place, having

much and daily sought the Shepherd, after four days at length find his

body in the bushes. But because that murder was committed, no witnesses

being by, the suspicion fell upon the two Noblemen, inhabiting in the

nearest place, who being taken were haled to the body of the person

murthered. But what comes to pass? The first scarce with his eyes had

looked upon the dead body, but behold, the blood in plenty begun to flow

from thence. But the other coming near, the very right hand of the

person murthered did first of all shew to those that were by the wound,

and afterward the murderer himself. Which being done, forthwith the two

Gentlemen (or Nobles) did of their own accord confess that they were the

Authors of the murther, and did receive the punishment that was worthy

of their deeds.”

[Sidenote: _Hist. 10._]

[Sidenote: _Ut supra_ _p._ 9.]

10. Another very remarkable one we have from the same Author cited from

_Cantipratanus_ _lib._ 2. _mirac. c._ 29. in this manner. “It happened

(the Author saith) in the year of Christ 1271. in the Town =Pforzheim=,

that a certain most wicked old Woman familiar with the Jews, did sell

them a girl of seven years old, and without parents, to be slain. Her

therefore in secret her mouth being stopt, setting her upon linnen

cloaths, they wound almost in all the junctures of the members with

incisions, and with great endeavour press forth the blood, and receive

it most diligently in the linnen cloaths. But she being dead after great

pains, the Jews throw her body into a running water near the Town, and

laid an heap of Stones upon it. But after the third or fourth day her

body is found by Fishers, by means of her hand stretched forth towards

Heaven, and carried into the Town, the people with abomination crying

forth that so great a wickedness was perpetrated by the Jews. And the

Marquiss of _Baden_ being near, went unto the Corps, and straightway the

body standing upright did stretch forth its hands unto the Prince, as

though it would implore the revengment of blood, or perhaps mercy. But

after half an hour it disposed it self upon its back, after the manner

of those that are dead. Therefore the wicked Jews being brought to the

spectacle, forthwith all the wounds of the body burst forth, and in

testimony of the horrid murder, poured forth great plenty of blood,

whereupon the Jews were put to death.”

[Sidenote: _Hist. 11._]

[Sidenote: _Ut supra_ _p._ 54.]

11. Another the same Author relateth from _Jacobus Martinius in Disp. de

Cognitione sui_, _propl._ 8. who saith: “In the year of our Saviour

1503. a certain Inn-keeper, by name _Buggerlinus_, with whom a certain

poor Merchant or Pedlar had laid up his money or stock, occasion being

taken by the Inn-keeper he kills him in a Wood, and buries him

privately; but afterwards when he was found, the suspicion of the

murther fell upon the Inn-keeper. For that Pedlar had a bended knife or

dagger at his girdle, which they took, and shewed to the Inn-keeper,

asking him, if he knew it? But behold assoon as he took it in his hand,

it sweat drops of blood, whereby the murtherer being affrighted,

confessed the murther, and so was Executed.”

[Sidenote: _Hist. 12._]

[Sidenote: _Vid. Histor. Thuan._ _l._ 32.]

12. We have also a punctual History to this purpose, related by

_Hollingshead_, _Stow_, and _Sir Richard Baker_, from _Roger of

Winchester_, of King _Henry_ the second, which is this: “This King, when

he was carried forth to be buried was first apparelled in his Princely

Robes, having his Crown on his Head, Gloves on his Hands, and Shoes on

his Feet wrought with Gold, Spurs on his Heels, a Ring of Gold on his

Finger, a Scepter in his Hand, a Sword by his Side, and so was laid

uncovered having a pleasant countenance: which when it was told to his

Son _Richard_, he came with all speed to see him, and as soon as he came

near him, the blood gushed out of the nose of the dead Corps in great

plenty, even as if the spirit of the dead King had disdained and

abhorred the presence of him, who was thought to be the chief cause of

his death. Which thing caused the said _Richard_ to weep bitterly, and

he caused his Fathers body to be honourably buried at _Fonteverard_.”

[Sidenote: _Hist. 13._]

13. The last story that we shall relate of this nature, is from a

Minister that is learned, sincere and of great veracity, who had it from

those that were eye-witnesses, and is this: “In the year of our Lord

God, 1661. _January_ 30th on _Saturday_ at night about nine of the

Clock, did _John How_ of _Bruzlington-Bank_, at the foot of an Hill

(which is about two miles distant from _Bishop-Awkland_) murther _Ralph

Gawkley_, who was a Glover in _Bishop-Awkland_: This _How_ was the next

day apprehended and brought to touch _Gawkleys_ Corps, the lips and

nostrils of the dead body wrought and opened as he touched (which made

him afraid to touch the second time) then presently the Corps bled

abundantly at the nostrils in the sight of Mr. _Robert Harrison_ the

Coroner (now Tenant at _Bishop-Awkland_ to Mr. _Franckland_, from whom I

had the relation) of _Anthony Cummin_ and his Brother, &c. of the Jury,

and of a great many towns people, who were then present. So _How_ was

Executed the next Assizes after at _Durham_: Witnesses against him were

_Anne Wall_, whom he also wounded, yet she escaped with her life, and

_How_’s own Wife, at the motion of her own Father (a very honest Man)

who bid her tell the truth, and she should never want help.”

Some may think that I have been too large and tedious in heaping so many

stories concerning the bleeding of the bodies of those that have been

murthered; but I did it for this reason, because there are many that

think it but to be a Fable of the credulous vulgar, and others think

that it is but an ordinary matter that happens to any bodies that are

dead, and no extraordinary or supernatural thing in it at all. But

whosoever shall but use so much patience, as seriously to read and

consider these select Histories that we have recited, may easily be

satisfied, both that such bleeding is absolutely true _de facto_, and

also that there is something more than ordinary in it, and therefore we

shall inlarge in these observations.

[Sidenote: _Observ. 1._]

1. It will not be found to hold touch upon diligent observation and

strict inquiry, that all dead bodies do bleed fresh and rosie blood,

especially after the third or fourth day, or after some weeks, as divers

of the instances above given do manifestly prove; and therefore is an

accident incident to some dead bodies and not to all. And it will as far

fail, that wounded bodies, that have been slain in the wars, after the

natural heat be gone, will upon motion bleed any fresh or crimson blood

at all; for we our selves in the late times of Rebellion have seen some

thousands of dead bodies, that have had divers wounds, and lying naked

and being turned over and over, and by ten or twelve thrown into one

pit, and yet not one of them have issued any fresh and pure blood: Only

from some of their wounds, some sanious matter would have flowed,

putrefaction beginning by reason of the moisture and acidity in the air,

but no pure blood, and therefore is not a common accident to all humane

bodies that die naturally or violently, but only is peculiar to some,

and especially to those that are murthered by prepensed malice, as

appeareth in the Histories recited above.

[Sidenote: _Observ. 2._]

2. We shall acknowledge with _Gregorius Horstius_, _Sperlingius_ and

_Gothofredus Voigtius_, that sometimes the bodies of those that have

been murthered do bleed, when the murtherer is not present, as is

manifest from the sixth History recited from _Horstius_ of the young Man

of twenty five years old, that bled so long and so often, though the

murtherer was not present; from whence they conclude that the presence

of the murtherer, is not a necessary cause of the bleeding of the

murthered body; and therefore that the bleeding of the body is not

always a certain and infallible sign of discovering the murtherer? To

which we reply, that the issuing of fresh and crimson blood from the

wound or the nostrils of the persons body that hath been murthered, is

always a certain sign that the Corps that doth so bleed was murthered,

because those that die naturally or violently by chance, man-slaughter

or in the war, do not bleed, as hath been proved before. Again, if the

murtherer be certainly known, or have confessed the crime, in regard of

the final cause which is discovery, there is no reason why the Corps

should bleed: And though the presence of the murtherer may not be the

efficient cause why the Corps doth bleed, yet is it the occasional, as

is manifest undeniably by sundry of the Histories that we have related,

where the murtherers had not been certainly known but by the bleeding of

the body murthered.

[Sidenote: _Observ. 3._]

3. Whereas the three Authors above named, thinking they have

sufficiently confuted those that ascribed this effect of the bleeding of

the dead body to Sympathy or Antipathy, or to the moving of the bodies,

or heat in the air; have assigned the cause to be the beginning of

putrefaction in the bodies murthered, by which a new motion is caused in

the humors, and so in the blood, by which means it floweth afresh:

against this these two reasons oppose themselves. 1. Must putrefaction

needs begin at that very moment, when the murtherer toucheth the body?

For in divers of them there was no bleeding until the murtherers were

present or did touch the bodies, and their touching could not cause the

beginning of putrefaction, and soon after their removing the bleeding

hath ceased, so that putrescence _in fieri_ cannot be the cause of the

fresh bleeding. 2. Putrefaction beginning could not be the cause why the

murthered Shepherds body in the ninth History should with its hands

point to the wound, and to the murtherers, nor that the hands of the

Wench murthered by the Jews, in the tenth History, should be stretched

forth to the Prince of _Baden_, or that the Lips and Nostrils of the

Body of _Gawkley_ should work and open at the touch of the murtherer

_How_; this must of necessity proceed from some higher cause than

putrefaction, or any other they have laid down.

[Sidenote: _Observ. 4._]

[Sidenote: _Append. de Cru. Cadav._ _p._ 154.]

4. But though it should be acknowledged, that in some of these bleedings

there were something that were extraordinary or supernatural, yet as

learned _Horstius_ tells us: “It is (he saith) an inconvenient Tenent of

those that hold, that the Souls of those that are murthered, wandering

about the Bodies, by reason of the hatred they bear towards those that

were their murtherers, do cause these bleedings: but this in Philosophy

cannot stand, because the separate form can by no means operate upon the

subject any longer. And (he saith) the same thing in Theologie seems to

be very impious; because the Souls of the dead are without mundane

conversation, as is sufficiently manifest from the History of the Rich

Man and _Lazarus_, _Luke_ 16.”

[Sidenote: _Observ. 5._]

“5. And if some should refer these effects immediately unto God, as many

learned Authors have done; as though God by this means would sometimes

make known those that are guilty: or to refer this unto the Devil, as

though he would sometimes elude the Judges, and to do this that so the

innocent might be punished with the wicked; We answer (he saith) to this

briefly, by adding this only, that a supernatural cause is not rashly to

be feigned where a natural one is ready at hand. And if there be such

examples, which cannot be reduced to these aforesaid natural causes, of

which sort many are related by _Libanius_ _part_ 2. _fol._ 172. then we

can by no reason be repugnant, but that they are preternaturally brought

to pass.” And of this opinion are most of the Pontificial Writers, that

thereby they might the better maintain their Tenent, that miracles are

not ceased; though we do not understand that if we should grant, that in

these things there should be some concurrence of Divine Power more than

ordinary, that therefore it must be a miracle, for it is yet not

infallibly concluded what a miracle is, and every wonderful thing is not

therefore concluded to be a miracle, and a miracle being not absolutely

defined, what is not one cannot be certainly resolved.

[Sidenote: _Observ. 6._]

6. Some there are that ascribe these strange bleedings of murthered

bodies, and of their strange motions, with the sweating of blood, as

upon the Pedlars bended dagger or knife, mentioned in the eleventh

History, unto the Astral or Sydereal spirit (and that not improbably;)

that being a middle substance, betwixt the Soul and the Body doth, when

separated from the Body, wander or hover near about it, bearing with it

the irascible and concupiscible faculties, wherewith being stirred up to

hatred and revenge, it causeth that ebullition and motion in the blood,

that exudation of blood upon the weapon, and those other wonderful

motions of the Body, Hands, Nostrils and Lips, thereby to discover the

murtherer, and bring him to condign punishment. Neither is any Tenent

yet brought by any, that is more rationally probable to solve these and

many other wonderful Phenomena’s than this of the Astral Spirit, if it

can be but fully proved that there is such a part of Man that doth

separately exist, which we shall endeavour to prove ere we end this

Chapter.

[Sidenote: _Observ. 7._]

7. But it is granted upon all sides, that if the murtherer be brought to

the presence, or touch of the person murthered, and not quite dead, that

then the wounds though closed and staid from bleeding, or the nostrils,

will freshly break forth and bleed plentifully. The reason is obvious,

because the Soul being yet in the Body, retaining its power of

sensation, fancy and understanding, will easily have a presension of the

murderer, and then no marvail that through the vehement desire of

revenge, the irascible and concupiscible faculties do strongly move the

blood, that before was beginning to be stagnant, to motion and

ebullition, and may exert so much force upon the organs as for some

small time to move the whole body, the hands, or the lips and nostrils.

So that all that is to be done, is but to prove, that the person

murthered is not absolutely dead, and that the Soul is not totally

separated or departed forth of the Body, and this we shall do by

undeniable proofs, as are these that follow in this order.

1. Though we generally take death to be a perfect separation of the Soul

from the Body, which is most certainly a great truth, yet when this is

certainly brought to pass, is a most difficult point to ascertain,

because that when the Soul ceases to operate in the Body so as to be

perceived by our Senses, it will not follow, that therefore the Soul is

absolutely departed and separated.

[Sidenote: _Observ. Medic._ _p._ 617, 618.]

2. It is manifest that many persons through this mistake have in the

times of the Plague been buried quick, and so have some Women been dealt

withal that lay but in fits of the suffocation of the Womb, and yet were

taken to be dead. So that from the judgment of our Senses, no certain

conclusion can be made that the Soul is totally departed, because it

goeth away invisibly; for many that not only to the judgment of the

vulgar, but even in the opinion of learned Physicians, have been

accounted dead, yet have revived, as learned _Schenckius_ hath furnished

us with this story from _Georgius Pictorius_, “that a certain Woman lay

in a fit of the Strangulation of the Womb, for six continual days

without sense or motion, the arteries being grown hard, ready to be

buried, and yet revived again, and from _Paræus_ of some that have lain

three days in Hysterical suffocations, and yet have recovered, and of

divers others that may be seen in the place quoted in the Margent.

3. So that though the organs of the Body may by divers means, either

natural or violent, be rendered so unfit, that the Soul cannot perform

its accustomed functions in them, or by them, so as they may be

perceptible to our senses, or judgments; yet will not that at all

conclude, that the Soul is separated, and departed quite from the Body,

much less can we be able to define or set down the precise time of the

Souls aboad in the Body, nor the ultimate period when it must depart,

for the union may be (and doubtless is) more strong in some than in

others, and the Lamp of life far sooner and more easily to be quenched

in some than in others. And the Soul may have a far greater amorosity to

stay in some Body that is lively, sweet, and young, than in others that

are already decaying and beginning to putrifie, and it may in all

probability both have power and desire to stay longer in that lovesome

habitation, from whence it is driven away by force, especially that it

may satisfie it self in discovering of the murderer, the most cruel and

inhumane disjoyner of that loving pair that God had divinely coupled

together, and to see it self, before its final departure, in a hopeful

way to be revenged.

4. If we physically consider the union of the Soul with the Body by the

mediation of the Spirit, then we cannot rationally conceive that the

Soul doth utterly forsake that union, untill by putrefaction, tending to

an absolute mutation, it be forced to bid farewel to its beloved

Tabernacle; for its not operating _ad extra_ to our senses, doth not

necessarily inferr its total absence. And it may be that there is more

in that of _Abels blood crying unto the Lord_ from the ground, in a

Physical sense, than is commonly conceived, and God may in his just

judgment suffer the Soul to stay longer in the murthered Body, that the

cry of blood may make known the murtherer, or may not so soon, for the

same reason, call it totally away.

[Sidenote: _Explic. Astro._ _p._ 654.]

There is another kind of supposed Apparitions, that are believed to be

done in Beryls, and clear Crystals, and therefore called by _Paracelsus_

_Ars Beryllistica_, and which he also calls Nigromancy, because it is

practised in the dark by the inspection of a Boy or a Maid that are

Virgins, and this he strongly affirmeth to be natural and lawful, and

only brought to pass by the Sydereal influence, and not at all

Diabolical, nor stands in need of any Conjuration, Invocations or

Ceremonies, but is performed by a strong faith or imagination. And of

this he saith thus: _Sed ante omnia (ait) notate proprietatem

Beryllorum. Hisunt, in quibus spectantur præterita, præsentia, & futura.

Quod nemini admirationi esse debet, ideò, quia sydus influentiæ

imaginem, & similitudinem in Crystallum imprimit, similem ei, de quo

quæritur._ And a little after he saith: _Præterea sideribus nota sunt

omnia, quæ in natura existunt. Cumq; Astra homini subjecta sint: potest

is utiq; illa in subjectum ita cogere, ut voluntati ejus ipsa

obsecundent._ What truth there may be in this his assertion, I have yet

met with no reasons or experiments that can give me satisfaction, and

therefore I leave it to every Man to censure as he pleaseth.

[Sidenote: _Hist._]

The only story that seems to carry any credit with it, touching the

truth of Apparitions in Crystals, is that which is related of that great

and learned Physician _Joachimus Camerarius_ in his Preface before

_Plutarchs_ Book _De Defectu Oraculorum_, from the mouth of _Lassarus

Spenglerus_, a person excellent both for Piety and Prudence, and is, in

effect this: “_Spengler_ said, that there was one person of a chief

family in _Norimberge_, an honest and grave Man, whom he thought not fit

to name. That one time he came unto him, and brought, wrapt in a piece

of Silk, a Crystalline Gemm of a round figure, and said that it was

given unto him of a certain stranger, whom many years before, having

desired of him entertainment, meeting him in the Market, he took home,

and kept him three days with him. And that this gift when he departed,

was left him as a sign of a grateful mind, having taught such an use of

the Crystal as this. If he desired to be made more certain of any thing,

that he should draw forth the glass, and will a male chast Boy to look

in it, and should ask of him what he did see? For it should come to

pass, that all things that he required, should be shewed to the Boy, and

seen in the Apparition. And this Man did affirm, that he was never

deceived in any one thing, and that he had understood wonderful things

by the boys indication, when none of all the rest did by looking into

it, see it to be any thing else but a neat and pure Gemm. He tells a

great deal more of it, and that doubtful questions being asked, an

answer would appear to be read in the Crystal: but the Man being weary

of the use of it, did give it to _Spengler_, who being a great hater of

superstition, did cause it to be broken into small pieces, and so with

the Silk in which it was wrapped, threw it into the sink of the House.”

I confess I have heard strange stories of things that have been revealed

by these supposed apparitions, from persons both of great worth and

learning; but seeking more narrowly into the matter I found them all to

be superstitious delusions, fancies, mistakes, cheats and impostures.

For the most part the child tells any thing that comes into his fancy,

or doth frame and invent things upon purpose, that he never seeth at

all, and the inquirers do presently assimilate them to their own

thoughts and suspicions. Some that pretended to shew and foretel strange

things thereby to get money, have been discovered to have had

confederates, that conveied away mens goods into secret places, and gave

the cunning Man notice where they were hid, and then was the child

taught a straight framed tale, to describe what a like Man took them

away, and where they were, which being found brought credit enough to

the couzeners, and this I knew was practised by one _Brooke_ and

_Bolton_. Some have had artificial glasses, whereinto they would convey

little pictures, as Dr. _Lambe_ had.

It being manifest by what we have laid down that there are apparitions

and some such other strange effects, whereby murthers are often made

known and discovered, and also having mentioned that it may be most

rationally probable that they are caused by the Astral or Sydereal

Spirit, it will be necessary to open and explain that point, and to shew

what grounds it hath, upon which it may be settled, which we shall do in

this order.

[Sidenote: Immort. of the Soul. _c._ 16. _sect._ 8. _p._ 296.]

[Sidenote: _De verb. Apost._ _lib. Serm._ 18.]

[Sidenote: _Idem contr. Pelag._]

_c._ 28. _Tom._ 7.

1. There are many (especially Popish Authors thereby to uphold their

Doctrine of Purgatory) that maintain that they are the Souls of the

persons murthered and deceased, and this opinion, though unanswerably

confuted by the whole company of reformed Divines, is notwithstanding

revived by Dr. _Henry Moore_, but by no arguments either brought from

Scripture, or grounded upon any solid reasons, but only some weak

conjectures, seeming absurdities, and Platonick whimsies, which (indeed)

merit no responsion. And we have by positive and unwrested Scriptures,

in this Treatise afore proved, that the Souls of the righteous are in

_Abrahams_ bosom with Christ at peace and rest, and that the Souls of

the wicked are in Hell in torments, so that neither of them do wander

here, or make any apparitions; for as S. _Augustine_ taught us: _Duo

sunt habitacula, unum in igne æterno, alterum in regno æterno_. And in

another place: _Nec est ulli ullus medius locus, ut possit esse nisi cum

Diabolo, qui non est cum Christo_. And _Tertullian_ and _Justin Martyr_,

two most ancient writers do tell us: “That Souls being separated from

their Bodies, do not stay or linger upon the earth: And after they be

descended into the infernal pit, they do neither wander here upon their

own accord, nor by the power and command of others; But that wicked

spirits may counterfeit by craft that they are the Souls of the dead,

_Vid. Lavaterum de Spectris secunda parte_ _c._ 5.”

2. We have also shewed that these apparitions that discover murther and

murtherers and brings them to condign punishment, cannot be the evil

Angels, because they are only Ministers of torture, sin, horror and

punishment, but are not Authors of any good either Corporeal or

Spiritual, apparent or real. So that it must of necessity be left either

to be acted by a Divine Power, and that either by the immediate power of

the Almighty, for which we have no proof, but only may acknowledge the

possibility of it; or mediate by the ministery of good Angels, which is

hard to prove, there being no one instance, or the least intimation of

any such matter in all the Scriptures, and therefore in most rational

probability, either relations of matters of fact of this nature are

utterly false, or they are effected by the Astral spirit.

[Sidenote: _Vid. lib. Sagac. Philos. passim._]

3. Concerning the description of this Astral Spirit or Sydereal Body,

(for though it be as a spirit, or the image in the looking-glass, yet it

is truly corporeal) we shall give the sum of it, as _Paracelsus_ in his

magisterial way, without proof doth lay down. “He positively holdeth

that there are three essential parts in Man, which he calleth the three

great substances, and that at death every one of these being separated,

doth return into, or unto the Womb from whence it came; as The Soul that

was breathed in by God, doth at death return unto God that gave it: And

that the Body, that is to say, that gross part that seems to be composed

of the two inferior Elements of Earth and Water, doth return unto the

Earth, and there in time consume away, some bodies in a longer time,

some in a shorter: But the third part which he calleth the Astral

Spirit, or Sydereal Body, as being firmamental, and consisting of the

two superior Elements of Air and Fire, it (he saith) returneth into its

Sepulcher of the Air, where in time it is also consumed, but requireth a

longer time than the body, in regard it consisteth of more pure Elements

than the other, and that one of these Astral Spirits or Bodies doth

consume sooner than another, as they are more impure, or pure. And that

it is this spirit that carrieth along with it the thoughts, cogitations,

desires and imaginations that were impressed upon the mind at the time

of death, with the sensitive faculties of concupiscibility and

irascibility. And that it is this spirit or body (and not the Soul that

resteth in the hands of the Lord) that appeareth, and is most usually

conversant in those places, and those negotiations that the mind of the

person living (whose spirit it was) did most earnestly follow, and

especially those things that at the very point of death, were most

strongly impressed upon this spirit, as in the case of the person

murthered, whose mind in the very minute of the murther, receiveth a

most deep impression of detestation and revenge against the murtherer,

which this spirit bearing with it, doth by all means possible seek the

accomplishment of that revenge, and therefore doth cause dreams of

discovery, bleedings and strange motions of the body murthered, and

sometimes plain apparitions of the persons murthered, in their usual

shape and habit, and doth vocally and audibly reveal the murther with

all the circumstances,” as is apparent in the two forementioned

Histories of the apparition of _Fletcher_ to _Raynard_, and of the Woman

murthered by _Mark Sharp_, to the Miller _Grimes_.

[Sidenote: _De Anim. Brut._ _c._ 1, 2.]

4. And this Astral Spirit is no more than that part in Man that is

commonly called the sensitive Soul, and by the Schools is commonly

defined thus: “_Anima sentiens est vis, quæ apprehendit & percipit ea

quæ extra ipsam sunt_. And this is corporeal, and (as Dr. _Willis_

holdeth) mortal and coextended with the Body, and that it hath the power

of imagination, appetite, desire, and aversion and the like, and in a

manner, a sensitive way of ratiocination, and yet is distinct from the

rational Soul or _Mens_ that is incorporeal, immortal, and far more

excellent.” And perspicacious _Helmont_ holding this sensitive Soul to

be distinct from the _mens_ or immortal and rational Soul, saith thus:

_Est ergo anima sensitiva, caduca, mortalis, mera lux vitalis data à

patre luminum, nec alio modo verboq; explicabilis_. But of the rational

Soul he saith: _Ipsa autem mens immortalis, est substantia lucida,

incorporea, immediate Dei sui imaginem referens, quia eandem in creando,

sive in ipso Empsychosis instanti, sibi insculptam suscepit_. So that

both these late and learned Authors hold, that in every Man there are

two distinct Souls, the sensitive that is mortal, corporeal, and

coextended with the Body, and the rational, that is immortal and

absolutely incorporeal: so that though in words and terms they seem to

differ, yet in substance they agree. For the Hermetick School, the

Platonists, _Paracelsus_, _Jacob Behemen_, and others do hold three

parts in Man which they call, Soul, Spirit and Body, and these two last

Authors do hold the body to be one part in Man, and two Souls besides,

the sensitive and rational that are two distinct parts, the one

corporeal and mortal, and the other incorporeal and immortal, and so

they do but nominally differ. And now our task must be to prove, that

first there are such three parts in Man, and that after death they do

separately exist, which we shall attempt in this order.

[Sidenote: Gen. 1. 30.]

[Sidenote: Eccles. 3. 21.]

[Sidenote: _Ibid._ 12. 7.]

[Sidenote: Matth. 10. 28.]

[Sidenote: Acts 20. 10.]

[Sidenote: Luke 23. 46.]

1. Though arguments taken _à notatione nominis_, do not necessarily

prove, yet they illustrate, and render the case plain and intelligible;

and we shall find that the _Hebrews_ have three distinct appellations

for these three parts. As for the Soul, either rational or sensitive, or

vital spirit, they use _Nephesh_ which is common to brutes and reptiles

as well as to Man, as saith the Text: _And to every beast of the earth,

and to every fowl of the air, and to every thing that creepeth upon the

earth in which there is a living soul, Nephesh-Haiah_. And therefore to

distinguish the rational and immortal Soul, from this which is

sensitive, mortal and common with brutes, the Text saith: _And the Lord

God formed man of the dust of the earth, and breathed into his nostrils

the breath of life, and man became a living soul_. Upon which

_Tremellius_ gives us this note: _Ut clarius appareret discrimen quod

est inter animam hominis, & reliquorum animantium: Horum enim animæ ex

eadem materia provenerunt, unde corpora habebant, illius verò anima

spiritale quiddam est & Divinum_. And upon the words; _Sic fuit homo. Id

est (ait) hac ratione factum est, ut terrea illa statua animata

viveret_. Another word they use, which is _Ruah_, and this is also

generally attributed to Men and Beasts, as the words of _Solomon_ do

witness. _Who knoweth the spirit of man that goeth upwards, and the

spirit of the beast that goeth downward to the earth?_ And in both

these, touching both Man and Beast, the word _Ruah_ is used as common to

them both; and sometimes it is taken specially for the rational immortal

Soul, as, _And the spirit shall return unto God who gave it_. Also they

have the word _Niblah_, and _Basar_, that is, _corpus_, _caro_, or

_cadaver_, and by these three they set forth, or distinguish these three

parts. And the Grecians have likewise their three several names for

these parts, as ψυχὴ, _anima_, _vita_, which is taken promiscuously

sometimes for the rational and immortal Soul, as in this place; _And

fear not them which kill the body, but are not able to kill the soul:

but rather fear him which is able to destroy both soul and body in

hell_. And it is taken for the life in that of the _Acts_: _And Paul

said, Trouble not your selves, his life is in him_. Also they have the

word Πνεῦμα, _Spiritus, ventus_, _spiritus vitæ_, being variously taken,

yet sometimes for the rational and immortal Soul, as _Father into thy

hands I commend my spirit_. So they have the word Σῶμα, _Corpus_, the

body or gross and fleshly part. And to these accord the three Latine

terms for these three distinct parts; _Anima_, _Spiritus_ and _Corpus_.

[Sidenote: _Mens ad Herm._ _p._ 21.]

[Sidenote: _Pimand._ _c._ 12. _p. mihi_ 451.]

[Sidenote: _Comment. in Conviv. Platon._ _p._ 400.]

[Sidenote: _Vid. De Anim. Brutor._ _c._ 7. _p._ 73.]

2. This opinion of these three parts in Man, to wit Body, Soul and

Spirit, is neither new, nor wants Authors of sufficient credit and

learning to be its Patrons. For _Hermes Trismegistus_ an Author almost

of the greatest Antiquity saith thus: καὶ ὁ μὲν Θεὸς ἐν τῷ νῷ, ὁ δὲ νοῦς

ἐν τῇ ψυχῇ, ἡ δὲ ψυχὴ ἐν τῇ ὕλη. That is, _God is in the mind, the mind

in the soul, and the soul in matter_. But _Marsilius Ficinus_ gives it

thus: _Beatus Deus, Dæmon bonus, animam esse in corpore, mentem in

anima, in mente verbum pronunciavit_. And further addeth: _Deus verò

circa omnia, simul atq; per omnia, mens circa animam, anima circa aërem,

aër circa materiam_. And some give it more fully thus. _God is in the

mind, the mind in the Soul, the Soul in the Spirit, the Spirit in the

blood, and the blood in the Body._ But besides this ancient testimony,

it is apparent that the whole School of the Platonists, both the elder

and later were of this opinion, and also the most of the Cabalists: For

_Ficinus_ from the Doctrine of _Plato_ tells us this: _Humanæ

cogitationis domicilium anima ipsa est. Animæ domicilium spiritus.

Domicilium spiritus hujus est corpus._ But omitting multitudes of others

that are strong Champions for this Tenent, we think for authorities to

acquiesce in that of our most learned Physician and Anatomist Dr.

_Willis_, and in those that he hath quoted, which we shall give in the

English: First he saith: “Lest I be tedious in rehearsing many, it

pleaseth me here only to cite two Authors (but either of which is a

Troop) for the confutation of the contrary opinion. The one (he saith)

is the most famous Philosopher _Petrus Gassendus_, who _Physic. Sect._

3. _lib._ 9. _c._ 11. doth divide, _toto Cœlo_, (as is said) the mind of

man, from the other sensitive power, as much as is possible to be done,

by many and most signal notes of discrimination, yea disjoining of them

(as it is said in the Schools) by specific differences: Because when he

had shewed this to be corporeal, extended, nascible and corruptible, he

saith the other is an incorporeal substance, and therefore immortal,

which is immediately created, and infused into the body by God; to which

opinion he sheweth _Pythagoras_, _Plato_, _Aristotle_, and for the most

part all the ancient Philosophers, except _Epicurus_, did much agree;

excepting notwithstanding that they did hold, as not knowing the origin

of the Soul, which they judged to be immortal, that it being cropt off

from the soul of the world, did slide into the body, and that it was

poured again into the Soul of the world either immediately, or at the

last mediately, after its transmigration into other bodies.”

[Sidenote: _Ibid._ _p._ 74.]

The other suffrage (he saith) upon this matter, is of the most learned

Divine Dr. _Hamond_, our Countryman, who opening the Text _Epist.

Thessalo._ 1. _c._ 5. _v._ 23. to wit, _your whole spirit and soul and

body &c._ “He saith that Man is divided into three parts. 1. To wit,

into the body, by which is denoted the flesh and the members. 2. Into

the vital soul, which in like manner being animal and sensitive is

common to man with the bruits. 3. Into the spirit, by which the rational

soul, that was first created of God, is signified, which also being

immortal doth return unto God. _Annot. in Nov. Testam._ _lib. p._ 711.”

This his exposition he confirmeth by Testimonies brought from Ethnick

Authors, and also from the ancient Fathers. From all which the learned

Dr. doth make this conclusion: “And from the things above (he saith) it

is most evidently manifest, that man being as it were an Amphibious

animal, or of a middle nature and order betwixt the Angels and bruits,

with these he doth communicate by a corporeal soul, framed of the vital

blood and the stock of animal spirit, joyned likewise in one; and with

the other he communicates by an intelligent soul immaterial and

immortal.” And thus much for arguments brought from humane authority,

which are prevalent, if they be brought affirmatively (as these are)

from learned men or Artificers, and so we shall proceed to further kind

of proofs.

[Sidenote: 1 Thes. 5. 23.]

[Sidenote: Ephes. 4. 17.]

3. But an argument arising from Divine Authority is of the most force of

all, and therefore let us a little survey the Text it self, which in our

English Translation is thus: _And the very God of peace sanctifie you

wholly: And I pray God your whole Spirit, and Soul, and Body be

preserved blameless, unto the coming of our Lord Jesus Christ_. The

Apostle having given the believing _Thessalonians_ all the spiritual

counsel that could be necessary, to bring them to the perfection of

sanctification, doth pray for them, that the God of peace would

sanctifie them wholly, or as the word ὁλοτελοῖς signifieth (as _Arias

Montanus_ hath rendered it) _omninòperfectos_, altogether perfect, And

that the whole, ὁλόκληρον, that is the whole part, portion or lot (for

so the word properly signifieth) which he nameth by _Spirit, Soul and

Body, to be preserved blameless, unto the coming of our Lord Jesus

Christ_. And therefore to this doth learned _Beza_ add this note: “_Tum

demùm igitur (ait) homo integer sanctificatus fuerit, quum nihil

cogitabit spiritus, nihil appetet anima, nihil exequetur corpus, quod

cum Dei voluntate non consentiat_.” And before he had said: “Therefore

_Paul_ by the appellation of spirit doth signifie the mind, in which the

principal stain lieth: and by the Soul the rest of the inferior

faculties, and by the body the domicile of the Soul.” And in another

place he saith: “The mind is become vain, the cogitation obscured, the

appetite hardened.” And to the same purpose doth learned _Rollock_ upon

the place say thus much: “Sanctification, or transformation is not of

any one part, but of all the parts, and of the whole man. For there is

no part or particle in man, which was not deformed in that first fall,

and made as it were monstrous. Therefore μεταμόρφωσις, or transformation

ought to be of the whole man and of every singular part of him. And

further he saith: For the whole man the Apostle hath here the

enumeration of his principal parts. And they are three in number,

Spirit, Soul and Body. By the spirit (he saith) I understand the mind,

which the Apostle _Eph._ 4. 24. calleth _the spirit of the mind_, and

this is no other thing than the faculty of the rational mind, which is

discerned in invention, and in judging of things found out. By the name

of soul (he saith) I understand all those inferior faculties of the

mind, as are the animal which are also called natural. The body doth

follow these parts, to wit that gross part which is the instrument by

which the spirit and soul do exert their functions and operations.” By

all which it is most clear, that though they call them faculties, yet

they are distinct essential parts of the whole man, which is most

manifest, in that the body, though one of these three, cannot be a

faculty, but a meer instrument, and yet is one of the essential parts,

that doth integrate the whole man. But whosoever shall seriously

consider, how little satisfaction the definition of a faculty given by

either Philosophers or Physicians, will bring to a clear understanding,

may easily perceive, that distinct parts are commonly taken to be

faculties.

[Sidenote: _Ut supra_ _c._ 7. _p._ 74.]

4. The first argument that this learned Physician urgeth, to prove that

there are two Souls in man, the one sensitive and corporeal, the other

rational, immortal and incorporeal, is in this order. “But (he saith)

whereas it is said that the rational soul doth by it self exercise every

of the animal faculties, it is most of all improbable, because the

actions and passions of all the animal senses and motions are corporeal,

divided and extended to various parts, to perform which immediately the

incorporeal and indivisible soul (if so be it be finite) seemeth unfit

or unable. Further (he saith) what belongeth unto that vulgar opinion,

that the sensitive soul is subordinate to the rational, and as it were

swallowed up of it, that that which is the soul in brutes, in man

becomes a meer power; these are the trifles of the Schools. For how

should the sensitive soul of man, which before hath been in act a

subsistent, material and extended substance, losing its essence, at the

advent of the rational soul, degenerate into a meer qualitie? But if it

be asserted that the rational soul, by its advent also doth introduce

life and sensation, then man doth not generate an animated man, but only

a formless body, or a rude heap of flesh.”

5. Another argument he useth to prove these two souls in man is this:

“Therefore (he saith) it being supposed that the rational soul doth come

to the body before animated of the other corporeal soul, we may inquire,

by what band or tye, seeing it is a pure spirit, can it be united to

this, seeing it hath not parts, by which it might be tied, or adhere to

the whole or any of the parts? And therefore he thinketh that concerning

this point it is to be said with most learned _Gassendus_: That the

corporeal soul is the immediate subject of the rational soul, of which

seeing it is the act, perfection, complement and form, also by it the

rational soul is made or becometh the form and act of the humane body.

But seeing that it doth scarce seem like or necessary, that the whole

corporeal soul should be possessed of the whole rational soul; Therefore

it is lawful to determine that this rational soul, being purely

spiritual, should reside as in its Throne, in the principal part or

faculty of it, to wit in the imagination, framed of a small portion of

the animal spirits, being most subtile, and seated in the very middle or

center of the brain.”

6. Another chief argument that he useth to prove these two souls in man,

is the strife and disagreements that are within man: “Because (he saith)

the intellect and imagination are not wont to agree in so many things,

but that also the sensitive appetite doth dissent in more things: From

whose litigations moreover it shall be lawful to argue, that the moodes

of the aforesaid souls, both in respect of subsisting and operating, are

distinct. For as there is in man a double cognitive power, to wit the

intellect and imagination, so there is a double appetite, the Will

proceeding from the Intellect, which is the Page or servant of the

rational soul, and the sensitive Appetite, which cohering to the

imagination, is said to be the hands, or procuratrix of the corporeal

soul.”

[Sidenote: Ephes. 4. 18.]

7. To these we shall add, that when the understanding is truly

enlightened with the spirit of God, and led by the true light of the

Gospel, in the ways of Christ, then is man said to be spiritual, because

the carnal mind and the sensitive appetite are subdued and brought under

to the obedience of Christ by his grace. So also when the understanding

is darkned, as saith the Apostle; _Having the understanding darkened,

being alienated from the life of God thorow the ignorance that is in

them, because of the blindness of their hearts_. Then man becomes wholly

led with the carnal and sensual appetite, and is therefore called

ψυχικὸς ἄνθρωπος, the natural, animal or soully man: And in both these

conditions the organical body is led and acted according to the ruling

power, either of the Spirit of God, and so it is yielded up a living

sacrifice to God, or of the spirit of darkness, corruption, and the

sensitive appetite, and so is an instrument of all unrighteousness. By

all which it is most manifest that there are in man these three parts,

of Body, Soul, and Spirit, which was the thing undertaken to be proved.

8. Lastly as to this point, it is a certain truth that two extreams

cannot be joined or coupled together, but by some middle thing that

participated or cometh near to the nature of both. So the Soul which (by

the unanimous consent of all men) is a spiritual and pure, immaterial

and incorporeal substance cannot be united to the body, which is a most

gross, thick and corporeal substance, without the intervention of some

middle nature, fit to conjoin and unite those extreams together, which

is this sensitive and corporeal Soul or Astral Spirit, which in respect

of the one extream incorporeal, yet of the most pure sort of bodies that

are in nature, and that which approacheth most near to a spiritual and

immaterial substance, and therefore most fit to be the immediate

receptacle of the incorporeal Soul: And also it being truly body doth

easily join with the gross body, as indeed being congenerate with it,

and so becomes _vinculum & nexus_ of the immaterial Soul and the more

gross body, that without it could not be united.

Now having (as we conceive) sufficiently proved that there are in man

these three distinct parts of Body, Soul, and Spirit, in the next place

we are to shew that these three may, and do separately exist, and that

we shall endeavour by these reasons.

[Sidenote: _Reas. 1._]

[Sidenote: Eccl. 12. 7.]

[Sidenote: 2 Cor. 5. 1.]

1. It is manifest by Divine Authority that _the spirit_, that is the

rational, immortal and incorporeal _soul_, _doth return to God that gave

it_. That is not to be annihilated or to vanish into nothing, but to

abide and remain forever or eviternally. For the Apostle saith: _For we

know, that if our earthly tabernacle or house were dissolved, we have a

building of God, an house not made with hands, eternal in the heavens_.

By which it is manifest that the immaterial Soul doth exist eternally

_ex parte post_, as the Schools say, and also the gross body being

separated from the immortal Soul, doth by it self exist until it be

consumed in the grave, or by corruption be changed into earth, or some

other things, or that the Atomes be dispersed, and joined unto, or

figurated into some other bodies. So it is most highly rational that

this sensitive Soul, or Astral Spirit, which is corporeal, should also

exist by it self for some time, until it be dissipated and wasted, in

which time it may (and doubtlesly doth) make these apparitions, motions

and bleedings of the murthered bodies.

[Sidenote: _Reas. 2._]

2. Upon the supposition that the rational Soul be not _ex traduce_, but

be infused after the bodily organs be fitted and prepared, which is the

firm Tenent of all Divines Ancient, middle and Modern, and must upon the

granting of it to be simply, and absolutely immaterial and incorporeal

(which is indisputable) of necessity be infused, because no immaterial

substance can be produced or generated by the motion of any agent, that

is meerly material, or forth of any material substance whatsoever. And

therefore I say that the Soul being infused, it must of necessity follow

the organized body, that could not exist (except as a lump of flesh)

without the corporeal sensitive soul; which must of necessity

demonstrate, that as they did separately exist before the union of the

Soul and Body, so they also do exist distinctly after their separation

by death, and so the Astral Spirit may effect the things we have

asserted.

[Sidenote: _Reas. 3._]

[Sidenote: _Histor. rarior. Obs._ 62. _p._ 325, 326.]

3. And if the experiment be certainly true that is averred by

_Borellus_, _Kircher_, _Gaffarel_, and others (who might be ashamed to

affirm it as their own trial, or as ocular witnesses, if not true) that

the figures and colours of a plant may be perfectly represented, and

seen in glasses, being by a little heat raised forth of the ashes. Then

(if this be true) it is not only possible, but rational, that animals as

well as plants, have their Ideas or Figures existing after the gross

body or parts be destroyed, and so these apparitions are but only those

Astral shapes and figures. But also there are shapes and apparitions of

Men, that must of necessity prove that these corporeal Souls or Astral

Spirits do exist apart, and attend upon or are near the blood, or

bodies; of which _Borellus_ Physician to the King of _France_, gives us

these two relations.

[Sidenote: _Hist. 1._]

1. _N. de Richier_ a Soap-maker (he saith) and _Bernardus Germanus_ from

the relation of the Lord of _Gerzan_, and others, distilling mans blood

at _Paris_, which they thought to be the true matter of the

Philosophers-stone; they saw in the cucurbit or glass body, the

Phantasm, or shape of a Man, from whom bloody rayes did seem to proceed,

and the glass being broken they found the figure as though of a skull,

in the remaining fæces.

[Sidenote: _Hist. 2._]

2. There were three curious persons also at _Paris_, that taking the

Church earth-mould from S. _Innocents_ Church, supposing it to be the

matter of the stone, did distill it and work upon it, and in the glasses

they did perceive certain Phantasms or Shapes of Men, of which they were

no little afraid.

[Sidenote: _Hist. 3._]

[Sidenote: _De Myst. Sang. Anatom._ _c._ 6. _p._ 233.]

3. Our Countryman Dr. _Flud_ a person of much learning and great

sincerity, doth tell us this well attested story: “That a certain

Chymical Operator, by name _La Pierre_, near that place in _Paris_

called _Le Temple_, received blood from the hands of a certain Bishop to

operate upon. Which he setting to work upon the _Saturday_, did continue

it for a week with divers degrees of fire, and that about midnight the

_Friday_ following, this Artificer lying in a Chamber next to his

Laboratory, betwixt sleeping and waking, heard an horrible noise, like

unto the lowing of Kine, or the roaring of a Lion; and continuing quiet,

after the ceasing of the sound in the Laboratory, the Moon being at the

full by shining enlightening the Chamber, suddenly betwixt himself and

the Window he saw a thick little cloud, condensed into an oval form,

which after by little and little did seem compleatly to put on the shape

of a Man, and making another and a sharp clamour, did suddenly vanish.

And that not only some Noble Persons in the next Chambers, but also the

Host with his Wife, lying in a lower room of the house, and also the

neighbors dwelling in the opposite side of the street, did distinctly

hear as well the bellowing as the voice, and some of them were awaked

with the vehemency thereof. But the Artificer said that in this he found

solace, because the Bishop of whom he had it, did admonish him, that if

any of them from whom the blood was extracted, should die in the time of

its putrefaction, his Spirit was wont often to appear to the sight of

the Artificer, with perturbation. Also forthwith upon _Saturday_

following he took the retort from the Furnace and broke it with the

light stroak of a little key, and there in the remaining blood found the

perfect representation of an humane head, agreeable in face, eyes,

nostrils, mouth and hairs, that were somewhat thin and of a golden

colour. And of this last there were many ocular witnesses, as the Noble

person Lord of _Bourdalone_, the Chief Secretary to the Duke of _Guise_,

and that he had this relation from the Lord of _Menanton_ living in that

house at the same time, from a certain Doctor of Physick, from the owner

of the house, and many others.”

So that it is most evident that there are not only three essential, and

distinct parts in Man, as the gross body, consisting of Earth and Water,

which at death returns to the earth again, the sensitive and corporeal

Soul, or Astral Spirit, consisting of Fire and Air, that at death

wandereth in the air, or near the body, and the immortal and incorporeal

Soul that immediately returns to God that gave it: But also that after

death they all three exist separately; the Soul in immortality, and the

body in the earth, though soon consuming; and the Astral spirit that

wanders in the air, and without doubt doth make these strange

apparitions, motions, and bleedings; and so we conclude this tedious

discourse with the Chapter.