Part 26

2. The second opinion, that it was _Samuels_ Soul 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. _Glanvils_ fopperies, and they are these. 1. If it were _Samuels_ Soul 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 that _Samuel_, 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. _Glanvil_ ask 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. _Glanvil_ goeth further, and saith, that _Samuel_ was 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 that _Samuels_ Soul 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. _Glanvil_ had proved by any argument, or colour of reason, that his Soul had come upon such a Divine 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 learned _Stillingfleet_ hath observed) is the most proper _criterium_ of 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 sent _Samuels_ Soul on a Divine errand, when the Witch was practising her Diabolical Divinations and cheating tricks, it had been to have countenanced and confirmed both _Saul_, 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 true _Samuel_ that appeared, it is not rational, nor credible to imagine, that he would neither rebuke _Saul_ for 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 suppose _Samuel_ less zealous for the law and commands of God, being dead, than he was for them being living. Surely he that living _hewed Agag in pieces_, only because God had commanded he should be slain, would (if it had been the true _Samuel_, 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 answered _Saul_ in a miraculous way by a dead Prophet, that had refused to answer him by one living. And _Samuel_ while living knew certainly that the Lord had rejected _Saul_ from being King over _Israel_, and had testified unto him, that _the strength of Israel would not lie, and that he was not like a man that he should repent_. But if it had been the true _Samuel_ that had been sent to speak to _Saul_, he knowing both by his own knowledge and relation of _Saul_ himself, 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 true _Samuel_ nor his Soul. 8. It is manifest that the Lord had before withdrawn his good Spirit from _Saul_, 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, whom he 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. And _Samuel_ that 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 if _Abraham_ at the request of the rich Man _would 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 (or _Samuel_ be 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 both _Saul_ and the Witch, and never move either of them to the amendment of their lives. 10. Where doth Mr. _Glanvil_ find 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 of _Samuel_, 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 the superstitious 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?

[Sidenote: 1 Kings 22.]

[Sidenote: 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 of _David_, who was tempted by Satan to number the people, and in the affliction of _Job_, 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 of _Ahab_, when a lying Spirit was sent by God into the mouths of his Prophets, that he might be persuaded to go up to _Ramath Gilead_ that he might be slain there, or as it was for a judgment and destruction upon _Sennacheribs_ Army, that _Jerusalem_ might 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, so _David_ was 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 so _Job_ was 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 of _Samuel_, 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 was _Saul_, 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 holy _Samuel_. 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 of _Endor_, that holds, that it was neither the Body, or Soul of _Samuel_ that 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) of _Samuel_ that 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 in _Jerusalem_, 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.

[Sidenote: _Reas. 1._]

[Sidenote: Matth. 3. 16.]

[Sidenote: Luke 3. 22.]

[Sidenote: 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 a Summer. 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 though _Samson_ did once slay a thousand of the _Philistines_ with 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.

[Sidenote: _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.

[Sidenote: _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.

[Sidenote: _Reas. 4._]

[Sidenote: Ezek. 8. 3.]

[Sidenote: _Beza in Luc._ 4. 5.]

[Sidenote: Matth. 4. 1.]

[Sidenote: Mark 1. 12.]

[Sidenote: Luke 4. 1.]

[Sidenote: _Caten. Aur. Tho. Aquin. in_ Luke 4.]

4. Some are of opinion that this whole transaction was visible, sensible and corporeal, as _Theophylact_, 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 great _Cameron_ seems to be, who compares it with that of _Ezekiel_ who 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 word Ἀνήχθη doth agree with the Hebrew word ‏נשא‎, 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 learned _Beza_ gives 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 in _Jerusalem_, 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 in _Matthew_; _Then was Jesus led up of the spirit into the wilderness, to be tempted of the Devil_: And S. _Mark_ saith; _And immediately the spirit driveth him into the wilderness_. And S. _Luke_ saith: _He was led by the spirit into the wilderness_. _Beza_ saith, _subductus fuit in desertum_, and _Tremellius_ saith, _ductus fuit_, upon the place in S. _Matthews_ Gospel. And in S. _Luke_ _Tremellius_ saith; _Et duxit eum spiritus in desertum_, and _Beza_, _actus est ab eodem spiritu in desertum_. And in S. _Mark_ _Tremellius_ saith, _deduxit eum spiritus in desertum_, and _Beza_ rendreth it, _expellit eum spiritus in desertum_. And because of the Greek word which is there ἐκβάλλει, 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 saith _Origen_: _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. _Luke_ useth 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. _Matthew_ use the word παραλαμβάνει, which may signifie _assumpsit_, 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. _Luke_ useth the same word from ἄγω, _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.

[Sidenote: Acts 8. 9.]

Concerning _Simon Magus_ we have before in this Treatise sufficiently proved that he was only a deceiver and Impostor, and what strange feats he had done to astonish, and stupifie the _Samaritanes_, were only jugling knacks, or deceits by confederacy, and no supernatural things, so that here we will say no more, but only add: That though our English translation say that he bewitched the people of _Samaria_ with sorceries, and that he himself, when he beheld the miracles and signs that were done, wondered; yet the word that they translate in the one place bewitching, and in the other wondered, are both from one _Thema_ which is Ἠξίστημι, _de statu mentis dejicio, facio ut aliquis mente non constet, perterrefacio, obstupefacio_. And therefore either it ought to be that the _Samaritanes_ were astonisht at the feats that _Simon_ wrought, and that he himself was astonisht at the miracles of _Philip_, or that they were both bewitched, for they were both under the same amazement, and there is no reason at all to give it one sense in one place, and a different one in the other.

[Sidenote: Acts 13. 10.]

[Sidenote: Acts 19. 13, 16.]

We need not here say any thing of _Elymas_ who is stiled a Magician, because it is manifest that he was a false Prophet, full of all subtilty, and all mischief, a Child of the Devil, and an enemy of all righteousness: which character truly given to him by the unerring sentence of S. _Paul_, may be really ascribed to the whole tribe and profession of such kind of seducers and deceivers. Like unto whom were those _seven Sons of Sceva a Jew_, who are called _exorcists_, that _took upon them to call over them that had evil spirits, the name of the Lord Jesus, saying, We adjure you by Jesus, whom Paul preacheth_, but were soundly beaten for their pains, a fit reward for such vagabonds; And if all that profess or practise such wicked, vain and lying things were duely punished, the poor ignorant people would not be so much abused as they are.

The other places in the New Testament we have handled, and answered, and also have touched upon that Text in the _Galathians_ where we spoke of Fascination, but lest it be not sufficient, we shall handle it fully here. The words are, _O foolish Galathians, who hath bewitched you, that you should not obey the truth?_ From whence they use thus to argue: If Witchcraft in the Apostles time had not been known, and practised, he would not have made use of that Phrase then; concerning which we return these responsions.

[Sidenote: _Delrio._ _l._ 3. _q._ 4. _sect._ 1. _Concl._ 2.]