Part 25

Concerning the Woman of _Endor_, 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 word _Ob_. 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 did mutter 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 despairing _Saul_, or had a confederate apparelled like Samuel to play his part, and that it was neither _Samuels_ Body, 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. _Glanvil_ a 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.

[Sidenote: 1 Sam. 3. 19. _Id._ _c._ 7. _v._ 13.]

[Sidenote: Confid. about Witchcraft, p. 8.]

1. The certain and infallible prophecies of _Samuel_ so 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 all _Israel_, as in the case of the destruction of _Eli_, and his house, and by the overthrow of the _Philistines_ at _Eben-ezer_, and in the anointing of _Saul_ to be King, and in the case of sending Thunder and Lightning in Harvest time, and such like. And as these were publickly known unto all _Israel_, and they had seen, and tryed what infallible certainty followed upon them, so it was as generally known, that _Samuel_ had told _Saul_ that God had rejected him from being King over _Israel_, and that he had anointed _David_ to be King in his stead; and therefore any rational Man, that knew these things, and also saw that _David_ prospered in all things that he did, and that it was quite otherwise with _Saul_, might certainly know that the Kingdome would be transferred from him unto _David_, and so there needed neither spirit nor Devil be fetched up to predict this, being sufficiently known unto all, of which also the Woman at _Endor_ could 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. _Glanvils_ argument concludes nothing, where he saith: “And this _Samuel_ truly foretold his approaching fate, _viz._ That _Israel_ should be delivered with him into the hands of the _Philistines_, 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. _Glanvil_ might have foretold it, if he had been there, and known but that which was publickly divulged in _Israel_, without incurring the danger of being reputed a Witch or a Diviner.

[Sidenote: Isa. 63. 16.]

1. Because _Samuels_ prophecies were certainly known to come to pass, and he had openly declared, that the Kingdom should be rent from _Saul_, and given to _David_. 2. She or her confederate might have guessed as much, because of the extream fear and consternation that _Saul_ was 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 the _Philistines_, he was afraid and his heart greatly trembled, and those that God doth forsake cannot prosper. 4. The word _to morrow_ in the Hebrew doth not precisely denote the day following, but the time to come, so that how true soever Mr. _Glanvil_ may 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 all _Sauls_ Sons slain with him, at that very time. 5. And if nothing must be supplied but meerly what is _totidem verbis_ in 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 of _Samuel_, so might the Witch have done without any assistance of a Devil. 7. And if he take it to be _Samuels_ Soul (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_.

[Sidenote: 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 that _Manasseh_, and _Ahab_ set 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 not _Saul_, 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 in _Israel_. 3. If she had not known that it had been _Saul_, when he came to her at the first, she would never have relyed upon his oath when he swore by _Jehovah_, 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 if she saw _Samuel_ (whom he could not but know) why did she answer to _Saul_, 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, but _Samuel_ was but one.

[Sidenote: 1 Sam. 16. 14.]

[Sidenote: 1 Sam. 15. 23, 27.]

[Sidenote: 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 that _Saul_ was 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 over _Israel_, 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 now _inquired 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 of _Saul_, but of _David_, Chap. 23. 6, 9. Neither did the Lord answer him by Prophets, for _Samuel_ had 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 the _Philistines_ were 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 for _David_. And from hence may easily be collected, how facile a thing it was to delude, and deceive _Saul_, 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 Book of _Samuel_, but whosoever it was (for we cannot determine it) it cannot be rationally supposed that he had the Story of this transaction betwixt _Saul_ and 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 of _Samuel_, 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 of _Saul_ or 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 of _Saul_.

[Sidenote: Consid. about Witchcraft, p. 86.]

5. But to come more near the stress of the business, though Mr. _Glanvil_ confidently say, that Mr. _Scots_ Tenent, that the Woman was in one room and _Saul_ in 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 that _Saul_ saw 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. After _Saul_ had pacified the pretended fears of the Woman, who falsly counterfeited that she knew not _Saul, 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, and _Samuel_ a visible object, how comes it to pass that _Saul_ saw him not? for if they were both in one room, and _Samuel_ visible, 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. _Glanvil_ must pump to find it out. 2. The next thing is, that when the Woman saw (for blind _Saul_ saw 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, that as yet _Saul_ saw 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 be _Saul_, yet be not afraid, I have sworn, and thou shalt receive no harm, but _what 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 deluded _Saul_, saying; _Behold I saw gods ascending out of the earth._ Well, it is still apparent that as _Saul_ could not before see _Samuel_, 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 of _Bethlem_, 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 of _Saul_, who all this while stood gaping to see the appearance of _Samuel_, 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 time _Samuel_ is 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 that _Saul_ saw 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 Woman told him. Now let Mr. _Glanvil_ consider 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 before _Saul_. 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 was _Samuel_? 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 garments _Samuel_ wore in his life time, as one that was the most publickly known Man in _Israel_: and therefore the subtil and crafty quean, knowing that _Saul_ only required _Samuel_ to be brought up and no other, doth at the last frame her tale agreeable to _Sauls_ desire, and so describes him an old Man, covered with a mantle, and such an one _Saul_ had known him to be, while he was living. But if _Saul_ had seen any such thing as the shape or form of _Samuel_, 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, and _Samuel_ he saw not, but only believed the lies she told him. For otherwise it would have been, And _Saul_ saw _Samuel_, and not, _Saul_ perceived that it was _Samuel_, which he could not do but only by her relation, and forged tales. 8. The last thing in this action, is, that _Saul 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 imaginary _Samuel_ and such an one as she had described, whom he conceited in his Phantasie to be _Samuel_ himself? 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 of _Samuel_, or else that she had a confederate knave, whom she turned out to act the part of dead _Samuel_.

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 of _Samuel_ that was raised up, and acted by his soul or by Satan. 2. Some hold that it was _Samuels_ Soul 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 of _Samuel_, and so acted the whole business, by a compact betwixt him and the Woman. These we shall confute in order.

[Sidenote: Philipp. 3. 21.]

[Sidenote: Matth. 27. 52, 53.]

[Sidenote: _Caten. Aur. Tho. Aquin. in_ Matth. 27.]

[Sidenote: Revel. 14. 13.]

1. That it was not the Body of _Samuel_ that was raised up, nor the Soul joyned with it, that acted _Samuels_ part, is manifest from these reasons. 1. Because _Samuels_ Body 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 was _Samuel_. 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. _Hierome_ in these words, _Sic multa corpora sanctorum resurrexerunt, ut dominum ostenderent resurgentem, & tamen cum monumenta aperta sunt, non ante resurrexerunt quàm resurgeret dominus, ut esset primogenitus resurrectionis à mortuis_. 5. That it was not _Samuels_ Soul 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 of _Samuels_ Soul acting in the Body after death, is flatly contrary to the plain Doctrine of the Scripture, _ergo_ it is false. The major (we suppose) no Orthodox Christian can justly deny; and the minor is proved thus. The Scripture doth assure us, that _those that die in the Lord_ (as without all doubt _Samuel_ did) _are blessed, and rest from their labours_. Therefore must this Tenent be abominably false: for if the Soul of _Samuel_, 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 seen _Saul_ committing 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 of _Saul_ with the Witch, that speaketh her Imposture more apparently than where this counterfeit _Samuel_ saith, _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. If _Samuels_ Soul 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 into _Adam_ the 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.

[Sidenote: 1 Sam. 15. 33.]

[Sidenote: Verse 29.]