CHAP. VIII.
Of the Woman ofEndorthat pretended to raise upSamuel,and of some other places in the Scriptures, not handled yet, and of some other objections.
Concerning the Woman ofEndor, that our English and many other Translators have falsly rendered a Witch, or a Woman that had a familiar Spirit, we have spoken sufficiently, where we treated of the signification of the wordOb. And there have shewed plainly, that she is only called the Mistriss of the bottle, or of the Oracle, and that what she there did, or pretended to do, was only by Ventriloquy, or casting her self into a feigned Trance lay groveling upon the earth with her face downwards, and so changing her voice didmutter and murmur, and peep and chirp like a bird coming forth of the shell, or that she spake in some hollow Cave or Vault, through some Pipe, or in a Bottle, and so amused and deceived poor timerous and despairingSaul, or had a confederate apparelled like Samuel to play his part, and that it was neitherSamuelsBody, Soul, nor no Ghost or Devil, but only the cunning and Imposture of the Woman alone, or assisted with a confederate. And though this might be amply satisfactory to all sound and serious judgments, especially if hereunto be added what Mr.Scot, Mr.Ady, Mr.Wagstaff, and the learned Authors of the Dialogue of Spirits and Devils have written upon this subject: yet because we have promised before to speak something of the History and matter of fact, and that Mr.Glanvila Minister of our English Church hath of late espoused the quarrel, we shall confute his arguments and clear the case as fully as in reason can be required, and that in these particulars following.
1 Sam. 3. 19.Id.c.7.v.13.
Confid. about Witchcraft, p. 8.
1. The certain and infallible prophecies ofSamuelso punctually coming to pass according as he foretold them, for it is said:And Samuel grew, and the Lord was with him, and did let none of his words fall to the ground; were manifestly known to allIsrael, as in the case of the destruction ofEli, and his house, and by the overthrow of thePhilistinesatEben-ezer, and in the anointing ofSaulto be King, and in the case of sending Thunder and Lightning in Harvest time, and such like. And as these were publickly known unto allIsrael, and they had seen, and tryed what infallible certainty followed upon them, so it was as generally known, thatSamuelhad toldSaulthat God had rejected him from being King overIsrael, and that he had anointedDavidto be King in his stead; and therefore any rational Man, that knew these things, and also saw thatDavidprospered in all things that he did, and that it was quite otherwise withSaul, might certainly know that the Kingdome would be transferred from him untoDavid, and so there needed neither spirit nor Devil be fetched up to predict this, being sufficiently known unto all, of which also the Woman atEndorcould not be ignorant as a thing of concern to her, especially in the point of her practise which was meer couzenage and Imposture. And therefore Mr.Glanvilsargument concludes nothing, where he saith: “And thisSamueltruly foretold his approaching fate,viz.ThatIsraelshould be delivered with him into the hands of thePhilistines, and that on the morrow he, and his Sons should be in the state of the dead, which doubtless is meant by the expression that [they should be with him:] which contingent particulars, how could the couzener, and her confederate foretel, if there were nothing in it extraordinary and preternatural?” To answer which we say, that there was no contingent particular that was foretold, but Mr.Glanvilmight have foretold it, if he had been there, and known but that which was publickly divulged inIsrael, without incurring the danger of being reputed a Witch or a Diviner.
Isa. 63. 16.
1. BecauseSamuelsprophecies were certainly known to come to pass, and he had openly declared, that the Kingdom should be rent fromSaul, and given toDavid. 2. She or her confederate might have guessed as much, because of the extream fear and consternation thatSaulwas in, for heartless and fearful Generals seldom or never win Battels. 3. Because that he confessed that God had forsaken him, and when he saw the hoast of thePhilistines, he was afraid and his heart greatly trembled, and those that God doth forsake cannot prosper. 4. The wordto morrowin the Hebrew doth not precisely denote the day following, but the time to come, so that how true soever Mr.Glanvilmay think it, there was but a piece of ambiguous Equivocation in it, for it cannot be made out that it was fought the very next day, neither were allSaulsSons slain with him, at that very time. 5. And if nothing must be supplied but meerly what istotidem verbisin the Text (as he urgeth against Mr.Scot) then how will it be proved, that the Phrase (to morrow thou and thy Sons shall be with me) is to be understood of the state of the dead, seeing the words (if literally to be taken) do imply a locality, not a state or condition? 6, But if it be supposed to be the Devil, how comes he to know contingencies so certainly? It is a thing that is easily affirmed, but was never yet sufficiently proved. For if it be said he gathered it from the Prophecie ofSamuel, so might the Witch have done without any assistance of a Devil. 7. And if he take it to beSamuelsSoul (as he seems to hold) how come departed Souls to know, and foresee what contingent effects are to fall out here below? Where reads he or finds any such Divinity except in Popish Authors? But he may consult the Text:Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not.
1 Sam. 9. 2. & 10. 23.
2. That this Woman was a meer dissembling and lying cheater, and used nothing but Imposture, is manifest from these reasons. 1. Because that she was but of the same Crew and Stamp thatManasseh, andAhabset up, is most plain, but they were meer Impostors and deceivers pretending to divine for other persons, and in other matters, but could not foresee their own destruction, and therefore in probability she was of the same practice. 2. Because she falsly faigned that she knew notSaul, of whom she could not be ignorant, he being so publickly known, and seen, and was taller by the head and shoulders than any man inIsrael. 3. If she had not known that it had beenSaul, when he came to her at the first, she would never have relyed upon his oath when he swore byJehovah, for there was none but the King that could protect her from destruction. 4. She must needs be a most notorious dissembling cheater, because she pretended to call up any, for she said:whom shall I bring up unto thee?which is most certainly false, she had no such universal power, no nor all the Devils in Hell, if they had all assisted her. 5. She did plainly dissemble, for the Text saith,and when the woman saw Samuel she cried out with a loud voice; now ifshe sawSamuel(whom he could not but know) why did she answer toSaul, when he asked,what sawest thou?She answered,I saw gods ascending out of the earth. Let Mr.Glanvil, and all men judge if this be not gross and palpable lying, Gods is plural, butSamuelwas but one.
1 Sam. 16. 14.
1 Sam. 15. 23, 27.
1 Sam. 28. 6.
3. As it is manifest that this Woman was an active deceiver, and one that intended to cheat and couzen, so it is as plain thatSaulwas in a condition fit to be deluded, and imposed upon, even by those that had been less cunning and skilful than she was in the craft of cheating, which is apparent from these reasons. 1. The Spirit of the Lord was departed from him, and consequently, Wisdom, Prudence and Discretion, and so that which should have guided his Will, Affections and Actions in the right way, had totally left him. And when these are gone, what is man, but a fit instrument to undergo and suffer even the worst and lowest of delusions and abuses? 2. The Spirit of the Lord had not only left him, but an evil Spirit from the Lord was come upon him that vexed and terrified him. And to what madness, folly and wickedness is not he subject to, who is led by the Spirit of lies and darkness? 3. The Lord had openly declared, that because he had rejected the word of the Lord, therefore the Lord had rejected him from being King overIsrael, and that the Kingdom should be rent from him, and given to one more worthy than him. Now what despondency of mind, what torture and vexation of Spirit must needs be in him, that having been a King, is thus threatned to have his Kingdom rent from him and given to another, is easy to be imagined. 4. He must needs be under a most fearful consternation of mind not only because of these things named, but especially having before in his dangers and straights received counsel and advice from the Lord, though he nowinquired of the Lord, yet the Lord answered him neither by dreams, nor by Urim, nor by Prophets. The Lord answered him not by dreams; for the union and converse that had been betwixt him and the Lord before, was now broken by reason of his Sins and Rebellion. Neither did the Lord answer him by Urim, for the Urim was not in the possession then ofSaul, but ofDavid, Chap. 23. 6, 9. Neither did the Lord answer him by Prophets, forSamuelhad left him, after his last denouncing judgment against him, and came no more at him until his death. 5. He must needs be in a most fearful case, and a fit subject for the most weak and simple Imposture of the World, because thePhilistineswere upon him with a potent and numerous Army, and he able to gather but few and weak forces, the best and most of the people being revolted from him, and were in their affections, or persons with and forDavid. And from hence may easily be collected, how facile a thing it was to delude, and deceiveSaul, even by those that had far less craft than this Woman, who doubtless was devilish cunning in her couzening tricks.
4. There is much question who was the Penman of this first BookofSamuel, but whosoever it was (for we cannot determine it) it cannot be rationally supposed that he had the Story of this transaction betwixtSauland the Woman from Divine Revelation, for then doubtless it would not have been left so ambiguous and doubtful, but the whole truth, both of the matter, manner and circumstances, would in all probability have been fully set down: and have been declared whether it were a miracle wrought by God, a delusive apparition of Satan, the Soul ofSamuel, or the Imposture of the Woman, the certainty of which had been mainly profitable and expedient for the people of God and his Church to have known. And if the Penman had it from the relation ofSaulor either or both of his Servants, then it must needs have been according to their deluded imaginations and their deceived apprehensions, as is most rational to believe that it was; or if he had it from the Woman, or those of her family, (which is not rationally probable) then it is sure to have been represented for the most advantage, and credit of the Womans skill and cunning. But the most learned persons do judge it to be related, meerly according to the deceived opinion and apprehension ofSaul.
Consid. about Witchcraft, p. 86.
5. But to come more near the stress of the business, though Mr.Glanvilconfidently say, that Mr.ScotsTenent, that the Woman was in one room andSaulin another, when the feat was acted, is but a pretty knack and contrivance, and but an invention without ground, and not as much as intimated in the History: Yet we must soberly averr, that nothing is more plain in the Text, than either that they were in diverse rooms, or thatSaulsaw nothing at all, but what he had was from her relation, or the acting of a confederate, and this we shall prove by these undeniable reasons. 1. AfterSaulhad pacified the pretended fears of the Woman, who falsly counterfeited that she knew notSaul, who was taller by the head and shoulders than any man in Israel, the next thing we hear of in the Text is,and when the Woman saw Samuel: Now if they were both in the same room, andSamuela visible object, how comes it to pass thatSaulsaw him not? for if they were both in one room, andSamuelvisible, how is it that he did not or could not see him? were his corporal eyes as blind, as the eyes of his understanding? surely not. What fiction or invention must salve this? surely Mr.Glanvilmust pump to find it out. 2. The next thing is, that when the Woman saw (for blindSaulsaw nothing)Samuel, she cried with a loud voice, magna voce, or (as the Hebrew hath it)in magna voce. And (I pray you) if they had been both in one room, or near together, what need she to have cried with a great voice, might not an ordinary tone have made him to have heard her? What was he deaf as well as blind? Or it might be it was the more to amuse and amaze the wretched and deluded King, or to shew the wonderfulness of the apparition she feigned that astonishment, the more to magnifie her skill and cunning. Well, admit these were so, yet however it is manifest, notwithstanding her great voice, thatas yetSaulsaw nothing, but stood waiting like a drown’d Puppet to hear what would be the issue, for all he understood was from her cunning and lying relation. And so either thus far it is manifest that they were in distinct rooms, or there was nothing that he could see. 3. The next thing is, he saith,be not afraid, what sawest thou?that is, though I beSaul, yet be not afraid, I have sworn, and thou shalt receive no harm, butwhat sawest thou?As who should say, I see nothing as yet at all, but I suppose thou hast seen something; for otherwise his question doth not agree with the words the Woman spake before. But however it is manifest that as yet he saw nothing, and therefore rationally it must be supposed that they were in distinct rooms, or that there was nothing visible, that he could see. Further, his question is not in the present tense but of the time past,what sawest thou?or what hast thou seen? which could not be congruously spoken, if they had been both in one room, but however do undeniably conclude that as yet he saw nothing at all. 4. The next is the Womans lying and forged answer, thereby to magnifie her own craft, and the more to amuse and astonish poor deludedSaul, saying;Behold I saw gods ascending out of the earth.Well, it is still apparent that asSaulcould not before seeSamuel, now he neither seeth these Gods she telleth him of, nor any such thing: So that all that he apprehended was from her forged Stories, for he saw nothing as yet, either because he was not in the same room with her, or that there was no visible apparition. 5. Then he maketh another absurd question, like a distracted Man in the house ofBethlem, saying,what form is he of?when his question should have been, what forms are they of? for she spoke of Gods which are plural, and more than one, but he asketh in the singular,what form is he of. By all which it is manifest, that he yet saw nothing at all. For when we plainly see a thing, we do not usually ask others what form it is of, because our eyes can inform us of that. So that he saw nothing, either because he was not in the same room, or that there appeared nothing that was visible. 6. Now after all these ambiguous lies, and delatory cheats, the crafty quean doth begin to come more near, to give satisfaction to the blinded expectation ofSaul, who all this while stood gaping to see the appearance ofSamuel, and so she tells him (who was fit to believe any thing, though never so absurd, or impossible)behold an old man comes up, and he is covered with a mantle. In the beginning of the action, the Text saith,and when the woman saw Samuel, she cried out, then she said,she saw gods ascending out of the earth, and now after all this discourse and expence of timeSamuelis but coming up, all was lies and delayes the more to blind and delude the poor credulous King. But yet thus far it is plain thatSaulsaw nothing at all, and so must needs all this while, either be in another room, or else for certain there was no apparition visible, and all the satisfaction that he had, was from the lying stories the Womantold him. Now let Mr.Glanvilconsider and answer, whether it be not only intimated, but clearly holden forth in the Text that either they were in two distinct rooms, or that nothing visible did appear beforeSaul. 7. Now after all this the Text saith,and Saul perceived that it was Samuel, the Hebrew word doth signifie to know or to perceive, and relates to the understanding: but how did he know, or perceive that it wasSamuel? not by the sight of his eyes, for we have made it plain that he was either in another room, or that no visible apparition presented it self before his eyes, but he only perceived it by the description of the crafty Woman, who knew well enough what habit or garmentsSamuelwore in his life time, as one that was the most publickly known Man inIsrael: and therefore the subtil and crafty quean, knowing thatSaulonly requiredSamuelto be brought up and no other, doth at the last frame her tale agreeable toSaulsdesire, and so describes him an old Man, covered with a mantle, and such an oneSaulhad known him to be, while he was living. But ifSaulhad seen any such thing as the shape or form ofSamuel, then the Hebrew Verb thrice used in that action, that properly signifieth to see with the eyes, would have been used in this place (as well as when it relateth what she saw) and not the verb for knowing or perceiving that relateth to the mind, andSamuelhe saw not, but only believed the lies she told him. For otherwise it would have been, AndSaulsawSamuel, and not,Saulperceived that it wasSamuel, which he could not do but only by her relation, and forged tales. 8. The last thing in this action, is, thatSaul stooped with his face to the ground, and bowed himself: now to what did he stoop and bow, seeing he had seen nothing with his own eyes, neither knew any thing that appeared, but as the Woman told him? Could it be to any thing but to an imaginarySamueland such an one as she had described, whom he conceited in his Phantasie to beSamuelhimself? Surely in rational consequence it could be nothing else. For all that she had done and said before, being undeniably lies and cheats, this also in just and right reason, must be judged to be so also. So that it was either the Woman, that being in another room, did change and alter her voice, and so plaid the part ofSamuel, or else that she had a confederate knave, whom she turned out to act the part of deadSamuel.
6. The last thing that we shall handle concerning this controverted subject, is the examination of the grounds and reasons of those that are of a different judgment, which may be comprised in these three several heads. 1. Some do conceive that it was the Body ofSamuelthat was raised up, and acted by his soul or by Satan. 2. Some hold that it wasSamuelsSoul that appeared in the shape and habit, that he had living. 3. Others do positively affirm that it was the Devil that assumed the shape ofSamuel, and so acted the whole business, by a compact betwixt him and the Woman. These we shall confute in order.
Philipp. 3. 21.
Matth. 27. 52, 53.
Caten. Aur. Tho. Aquin. inMatth. 27.
Revel. 14. 13.
1. That it was not the Body ofSamuelthat was raised up, nor the Soul joyned with it, that actedSamuelspart, is manifest from these reasons. 1. BecauseSamuelsBody had lain too long in the grave, for some account it near two years, and therefore must needs in a great part be corrupted, wasted and disfigured, that none could have certainly known that it wasSamuel. 2. It must have been so putrified and stinking, that none could have endured near it, for the noisome and horrible smell. 3. Who should have covered it with the mantle, which had it been buried with him, must in so long a time, have been rotten and consumed? Surely there were no Taylors in the Grave, to make him a new one, but (in reason and likelihood) if it had been his Body, it should have appeared in Linnen, or a winding-sheet, if that had not been rotten likewise. 4. To raise a Body, so long dead, must needs have required an omnipotent power, for it is the Almighty power of Christ alone, that raiseth up the vile Bodies of his Saints, and maketh them like his glorious Body. And therefore neither the woman with all her Divinations, nor all the Devils in Hell, nor any created power, but the Lord Almighty, could have wrought this miracle, who would never have done it, to gratifie the humour, or to magnifie the cheating craft of an idolatrous, wicked and couzening Witch. And if the Devil or any created power could raise up the Body of a departed Saint, then the rising out of the Graves of many Bodies of Saints, that had slept, and their coming into the holy City, and appearing unto many, after Christ was risen from the dead, had been no certain, or convincing argument, of the undoubted truth of the Divinity and Resurrection of our most Blessed Saviour. But they were most infallible evidences of them both, as saith the Father S.Hieromein these words,Sic multa corpora sanctorum resurrexerunt, ut dominum ostenderent resurgentem, & tamen cum monumenta aperta sunt, non ante resurrexeruntquàm resurgeret dominus, ut esset primogenitus resurrectionis à mortuis. 5. That it was notSamuelsSoul joyned with the Body, that acted this, we thus argue: That Tenent that is flatly contrary to the plain Doctrine of the Scripture, must needs be false. But this tenent ofSamuelsSoul acting in the Body after death, is flatly contrary to the plain Doctrine of the Scripture,ergoit is false. The major (we suppose) no Orthodox Christian can justly deny; and the minor is proved thus. The Scripture doth assure us, thatthose that die in the Lord(as without all doubtSamueldid)are blessed, and rest from their labours. Therefore must this Tenent be abominably false: for if the Soul ofSamuel, after his death had been brought again to act in the Body, then he had not rested from his labours, but had been disquieted, and brought to new trouble, to have been vexed to have seenSaulcommitting more wickedness than before, in taking counsel from a cursed Idolatrous Woman, such as the Lord had commanded to be destroyed. And there is no one point in all this transaction ofSaulwith the Witch, that speaketh her Imposture more apparently thanwhere this counterfeitSamuelsaith,Why hast thou disquieted me?As though the Saints of God after death could be disquieted by a Devil, or a Witch, who (according to Gods infallible truth) are blessed, and rest from their labours, and are in the hands of the Lord, where no Torments can touch them. And therefore none would have spoken those lying words, but a devilish cheating quean, or a damnable suborned confederate.
6. IfSamuelsSoul was again joined to his body so long after separation, and so performed vital actions, who was the author of this conjunction or union? could the Witch or the Devil or any created power effect that union? Surely not, none but the almighty power of Jehovah, who breathed intoAdamthe breath of life. And therefore we are bold to assert (with all the company of learned Christians) that this opinion is erroneous, impious and blasphemous.
1 Sam. 15. 33.
Verse 29.
2. The second opinion, that it wasSamuelsSoul that appeared in his wonted shape and habit, that he wore while he lived, hath been strenuously maintained by the Popish party, and as strongly confuted by the reformed Divines. But we shall not trouble our selves and our readers with them all, but only urge two or three that are most cogent, thereby to answer Mr.Glanvilsfopperies, and they are these. 1. If it wereSamuelsSoul that appeared, it cannot be supposed to come contrary, or whether God would or not, for hardly any rational Man (we believe) will affirm that, because God doth whatsoever he will, both in Heaven and Earth, and who hath resisted his will? 2. And it cannot be rationally thought thatSamuel, who whilst he lived, was so punctually careful to do nothing (especially in his prophetick office) but what he was commanded of God, would after his death run an errand without his consent or licence. 3. And that his Soul did not come by the command of God is most certain: Though Mr.Glanvilask the question, who saith that happy departed Souls were never imployed in any ministeries here below? To which (though we have answered it before) we now again reply, that all learned Divines of the reformed Churches have said, and maintained it, and so do we both say and affirm, that they never were nor are imployed in ministeries here below, because never created, nor ordained of God, for any such end or purpose, but there are legions of Angels, that are ordained to be ministring Spirits, and not the Souls of the Saints departed this life. But Mr.Glanvilgoeth further, and saith, thatSamuelwas not raised by the power of the Witches inchantments, but came on that occasion on a Divine errand. And though we have before unanswerably proved in the general, that no Souls of those that are dead do after death appear, or wander here below, nor come such sleveless errands, as he supposeth: yet we shall add one or two here in particular, to prove thatSamuelsSoul came not on a Divine errand as sent by God, without which mission it could not have come at all. 4. For fourthly, if Mr.Glanvilhad proved by any argument, or colour of reason, that his Soul had come upon such aDivine errand it had been something, but he hath only laid down an affirmation, without either proof, reason or authority, and we may with as good reason deny it, as he affirm it, for bare affirmations prove nothing at all. 5. It is manifest that God in all his ordinances of providence, especially in the order of his miracles, doth work chiefly to confirm and witness truth, for that (as the worthy and learnedStillingfleethath observed) is the most propercriteriumof a miracle; and to send a Soul from the dead must needs be miraculous. Now if the chief end in Gods working of miracles (for none else but he can work them) be to establish truth, and settle his own Divine and pure worship, then it cannot be to uphold lies and Idolatrous courses. But if God should have sentSamuelsSoul on a Divine errand, when the Witch was practising her Diabolical Divinations and cheating tricks, it had been to have countenanced and confirmed bothSaul, and the Witch, in their wicked wayes, and to have contradicted his own law and command, which did positively order, that all that used Divinations should be put to death, and all those that sought for counsel from them to be severely punished. Now let Mr.Glanvil, or any other prove, that God orders that to be done by the dead, which he forbad to be done by the living. 6. If it had been the trueSamuelthat appeared, it is not rational, nor credible to imagine, that he would neither rebukeSaulfor consulting with a Woman that practised those things, that were forbidden by the law upon pain of death; nor that he would either reprove, or punish so wicked a Woman, finding her in the very act. We say it is not credible, unless we supposeSamuelless zealous for the law and commands of God, being dead, than he was for them being living. Surely he that livinghewed Agag in pieces, only because God had commanded he should be slain, would (if it had been the trueSamuel, which without all question it was not) have done as much or worse, to the cursed and Idolatrous cheating Witch, though after his death, if he had come upon a Divine errand. 7. God should have shewed himself very mutable, if he had answeredSaulin a miraculous way by a dead Prophet, that had refused to answer him by one living. AndSamuelwhile living knew certainly that the Lord had rejectedSaulfrom being King overIsrael, and had testified unto him, thatthe strength of Israel would not lie, and that he was not like a man that he should repent. But if it had been the trueSamuelthat had been sent to speak toSaul, he knowing both by his own knowledge and relation ofSaulhimself, that God had refused to answer him by Prophets, must in that conference both have made God a liar, and mutable, and also himself, who living had testified the contrary, and therefore it could not be either the trueSamuelnor his Soul. 8. It is manifest that the Lord had before withdrawn his good Spirit fromSaul, and an evil one from the Lord was come upon him, and therefore it was no way probable, that the Lord would in a miraculous manner answer such a wicked person, whomhe had utterly rejected as a reprobate. Neither is it like that God would shew him an extraordinary favour by a dead Prophet, that would not vouchsafe him his Spirit in an ordinary way. AndSamuelthat came not at him for a long time (though but a little distance asunder) while he lived, was not like to make so long a journey in a Divine errand to visit him after his death. 9. And ifAbrahamat the request of the rich Manwould not send Lazarus to warn his brethren, lest they should come into that place of torment, which bore with it a fair shew both of Charity and Piety; much less would God give way (orSamuelbe desirous to come) to send a blessed Soul from its rest for such a frivolous matter, and in no wise to connive at the wickedness of bothSauland the Witch, and never move either of them to the amendment of their lives. 10. Where doth Mr.Glanvilfind it mentioned in any part of Scripture? or where is it recorded in the writings of any reformed or Orthodoxal Divines? or where in any of their works is it declared, that ever any blessed Soul after death, was either sent, or did come upon a Divine errand to any here below? Is it not monstrous confidence (not to say impudence) to utter such groundless assertions, without any proof, reason, or authority at all? Let all learned and judicious persons consider and judge.
3. That the Devil assumed the shape ofSamuel, and acted the whole business, is the opinion of all, or the most of the learned Divines of the reformed Churches, of whom we shall crave pardon, if we dissent from them, it being no fundamental of Religion, nor any Article of the Faith. And this we profess is not done out of the spirit of contradiction, nor for singularity, but only because (as we conceive) the Tenent hath no sufficient grounds neither from Scripture nor sound reason, to support it, and therefore we shall labour its confutation, by these ensuing arguments.
1. Because this opinion, that the Devil should perform this apparition, doth beg two suppositions, never yet sufficiently proved, and that have in them no certain truth. For first they take for an Hypothesis, that Devils are meerly and simply incorporeal Spirits, which we shall prove hereafter to be false. Secondly they take for another Hypothesis, that Spirits and Devils can assume what bodies they please, and appear in any figure or shape, which is a meer figment invented by the doating Schoolmen, as we shall sufficiently make good hereafter.
2. We are not of their opinion, that think, that the Devils do move, and rove up and down in this elementary world at their pleasure, to act what they list, and appear when, how and in what shapes they please, for then the World would be full of nothing almost but apparitions, and every corner replenished with their ludicrous tricks, as formerly in the times of blind Popery and ignorance, there was no discourse almost, but of Fairies, Hobgoblins, apparitions, Spirits, Devils and Souls, ranting in every house, and playing feats in every Town and Village, when it was nothing but thesuperstitious credulity, and ignorant fancies of the people, joined with the Impostures of the Priests and Monks. And if this were true, then how should Men know a true natural substance or body, from these fictitious apparitions? Nay how could a Man have known his Father or Mother, his Brethren or Sisters, his Kinsmen or Neighbours? might they not as well have believed them to be Phantasms, and assumed bodies, as real and true creatures?
1 Kings 22.
Isa. 37.
3. But though faln Angels in respect of their malice, wicked wills, and envious desires whereby they seek (as much as in them lies) the ruine of all mankind both in Soul and Body, may in that particular end and regard, be said to be like roaring Lions going about and seeking whom they may devour, and compassing the earth and walking to and fro in it: yet we must affirm that in respect of executing their wicked, envious and malicious wills and desires, they are restrained, nay kept in the chains of everlasting darkness, from which fetters and chains they go not out, but when and so far as they are sent, ordered, licensed (or as some would have it worded) permitted, by the purpose and decree of the Divine and Almighties providence. So that it is most certain, that the faln Spirits cannot go forth of their chains, when they list, to act what mischief they would, contrary to the will of the Almighty, who hath fettered, and still keeps them in those chains: but when they are at any time let loose, it is only by the will, decree, licence and order of Jehovah, who sends them forth to accomplish his will, either for punishment to the wicked to inflict upon them his just judgments, for which they are the appointed ministers and executioners, and in the performance of these offices of his wrath, they are limited and bounded how far they shall proceed, and no further; or else they are sent forth to tempt, or afflict the godly for the trial of their faith, and herein they are so restrained and bounded by the power of the Almighty as they cannot act one jot beyond the limit of his commands or Commissions, as is manifest in the case ofDavid, who was tempted by Satan to number the people, and in the affliction ofJob, wherein he was bounded how far he should act, and no further. And when the evil Angels are thus sent forth, and limited by God, what, and how far they shall act, it is always for just and righteous ends, as in the case ofAhab, when a lying Spirit was sent by God into the mouths of his Prophets, that he might be persuaded to go up toRamath Gileadthat he might be slain there, or as it was for a judgment and destruction uponSennacheribsArmy, thatJerusalemmight be saved and freed, and he sent back with shame and confusion into his own countrey, or it is to manifest his glory, goodness and mercy to his Saints, soDavidwas moved to number the people, that falling under that temptation, and he and the people therefore plagued, might be brought to a greater degree of repentance, and to know that their defence stood not in the multitude of men, but in the benignity of Jehovah, who was their strength and their defender,and soJobwas so sore afflicted, that his Faith and Patience might be made manifest, and remain for an example to all succeeding posterities. But it is utterly irrational and incredible that God would send the Devil (without whose mission he could not have done it) to appear in the shape ofSamuel, either to magnifie the skil, or practice of a lewd, wicked, and Idolatrous Woman, which thing he had forbidden by his plain and open law, nor to gratifie the curiosity of a wretched Reprobate, such as wasSaul, whom he had denied to answer by living Prophets, and therefore would not answer him by the apparition of a Devil, to have committed a counterfeit Imposture, in the shape of holySamuel. And therefore we conclude, that it was no apparition of the Devil, but meerly the Imposture of the Woman, either alone, or with a Confederate.
There is also a fourth opinion concerning the transaction of this Woman ofEndor, that holds, that it was neither the Body, or Soul ofSamuelthat was raised up, neither the Devil that appeared in his shape, nor that it was the Imposture of the Witch alone, or with a Confederate, but that it was the Sydereal, or Astral Spirit (as they are pleased to term it) ofSamuelthat was made to appear, and speak by the art and skill of the Woman. But because this Tenent is not of much Antiquity, nor hath many assertors of it, as also because it taketh that for an Hypothesis, to wit, that there are three parts in Man, the Body, Soul, and Spirit; and that the Soul goeth immediately after death either to Heaven or Hell, the Body to the grave, and that the Spirit doth for a certain time after death wander in the air, and may be (by a certain kind of art) brought to appear visibly, and to give answers of all things that it knew living, which as yet hath never been sufficiently proved, therefore we shall pass it over here, having (perhaps) occasion to speak of it more largely hereafter.
We shall now come to mention some places in the New Testament that are produced by some, thereby to prove the great power of Devils and Witches in transferring and carrying bodies in the air, as is that of our Saviours temptation, where it is said that the Devil took him into an exceeding high Mountain, and that he set him upon the pinnacle of the Temple inJerusalem, from whence they thus argue: That if the Devil had power to carry our most blessed Saviour in the air into an high mountain, and to set him upon the pinnacle of the Temple, that much more hath he power to carry the bodies of Witches who are his sworn vassals in the air, whither he pleaseth, or they desire. To annul the force of which objection we give these reasons.
Reas. 1.
Matth. 3. 16.
Luke 3. 22.
Judg. 15. 15.
1. If it were granted that the Devil did transport our Saviour in the air, yet it will not follow that he can at any time when he pleaseth carry the Bodies of Men or Women so likewise, for no particular proposition will, according to the rules of art, infer a general or universal conclusion, nor one example or instance inductively prove a general practice; one Swallow doth not make aSummer. For though once when our blessed Saviour was baptized, the Holy Ghost did descend like a Dove, and light upon him, it will not follow, that in all other of his actions of preaching, or working of miracles, the holy Spirit should appear also in the form of a Dove, nor when other Saints are Baptized will it follow that it doth, or should alwaies appear in the same form. And thoughSamsondid once slay a thousand of thePhilistineswith the jawbone of an Ass, it doth not follow, that either he did so in like manner in every battel, or that every Man may do the like.
Reas. 2.
2. If it were granted that the Devil did carry Christs Body in the air, it will not follow that he can do so at any other times, when he pleaseth, because in the temptation of Christ there was an extraordinary dispensation of God for the same, which cannot be presupposed in the ordinary transportation of Witches, and therefore the argument falls quite to the ground.
Reas. 3.
3. In the actions of Satan (especially in elementary things, for we speak not of the acts of his will) the will, order and licence of God is chiefly to be considered, because his power (in respect of execution) is under the power of the Almighty, so that he can do nothing in this respect but what he is ordered and commanded to do. And therefore the end of the action is principally to be regarded; for if God should have given way that Christ should be carried by Satan in the air, it was for a glorious and good end, that the obedience of his will to the Father might be shown, and that his victory over the Devil might be made manifest: but in carrying the Bodies of Witches in the air, there can be no good, just or pious end wherefore the Devil should be licensed, or permitted to carry them in the air, except it were to promote filthiness and abominable wickedness, which were absurd and blasphemous to imagine. And therefore we may rationally and plainly conclude, that the carrying of the Bodies of Witches in the air, by the power of the Devil, is a false, wicked and impious opinion.
Reas. 4.
Ezek. 8. 3.
Beza in Luc.4. 5.
Matth. 4. 1.
Mark 1. 12.
Luke 4. 1.
Caten. Aur. Tho. Aquin. inLuke 4.
4. Some are of opinion that this whole transaction was visible, sensible and corporeal, asTheophylact, and many others. Some are of opinion that it was wholly in a Vision. And some take a middle way that it was partly sensible and visible, and partly mental, and by way of vision. Of which opinion the greatCameronseems to be, who compares it with that ofEzekielwho saith:And the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem: And sheweth that the wordἈνήχθηdoth agree with the Hebrew wordנשא,which is as applicable to lifting up or carrying in a vision, as to bodily transportation. And that it was either altogether, or partly in a vision, the learnedBezagives us this note:Hoc videtur satis ostendere hæc omnia per visionem quandam, non corporali transvectione & ostensione esse gesta, quomodo nempe humanitus videre potuisset omnia regna orbis, & gloriam eorum in momento?But though it be the more sound and rational opinion that the whole transaction was mental,and in a vision, yet we shall not altogether stand upon that, but if it be granted that it was corporeal and visible, yet it doth not appear that our Saviour was in his Body carried by the power of the Devil in the air, either to the top of an high mountain, nor set upon the pinnacle of the Temple inJerusalem, and that for these reasons. 1. Our Saviour did not go to undertake this combat with Satan unwillingly, that he need be constrained, or carried to try the utmost power and malice of the Devil, but readily and willingly by the conduct and leading of the holy Spirit, for the Text saith inMatthew;Then was Jesus led up of the spirit into the wilderness, to be tempted of the Devil: And S.Marksaith;And immediately the spirit driveth him into the wilderness. And S.Lukesaith:He was led by the spirit into the wilderness.Bezasaith,subductus fuit in desertum, andTremelliussaith,ductus fuit, upon the place in S.MatthewsGospel. And in S.LukeTremelliussaith;Et duxit eum spiritus in desertum, andBeza,actus est ab eodem spiritu in desertum. And in S.MarkTremelliussaith,deduxit eum spiritus in desertum, andBezarendreth it,expellit eum spiritus in desertum. And because of the Greek word which is thereἐκβάλλει, he addeth this note,Non significatur expulsio violenta, sed vis divina, quæ Christum, (qui ad illud usq; tempus ut privatus vixerat) nova persona induit, ac luctæ proximæ & ministerio præparatur. Therefore saithOrigen:Sequebatur planè quasi athleta ad tentationem sponte proficiscens, & quodammodo loquebatur: Duc quo vis, & invenies me in omnibus fortiorem. So that it is most plain that he was no otherwise led or carried by Satan, but as he was led by the Holy Ghost, so that he went whithersoever Satan would desire him of his own mind and accord, and needed not to be carried by the Devil, for S.Lukeuseth the same Greek word both for the Holy Spirit leading of him, and Satans leading of him, so that Satan did not carry his body in the air, as Men vainly conceive. 2. Though S.Matthewuse the wordπαραλαμβάνει, which may signifieassumpsit, he took him, and set him upon a pinnacle of the Temple, and took him into an high mountain; yet it cannot be understood thereby that he took him, and carried his Body, but that he went before, and led Christ to those places, that he thought most fit for him to prevail in his temptations, to which places Christ went not by an unwilling constraint or hurried and carried in the air, but by a ready willingness, as one that certainly knew, and was assured, that he should win the Victory where ever, or how great soever the combat and temptations were. And therefore S.Lukeuseth the same word fromἄγω,duco, both for the Spirits, and Satans leading, as signifying no more, but to go before, and lead the way, or to draw one to such or such a place by persuasion and desire, and not to be carried in the air, which appeareth to be a vain and forged interpretation, and not the true meaning of the places.