Part II: introduction, and the proof of apparitions, spirits and witches from Scripture, part 4 of 4

SECT. XX. That it was not the Witch her self that acted all (as Scot and Webster for another shift would suppose) putting her self into a Trance, and delading Saul by Ventriloquy.

BUt was it not the Witch her self that acted all? Mr. Scot saith, that if the Exposition of the Confederate like us not, he can easily frame himself to the Opinion, That this Pythoness being a Ventriloque, that is, speaking as it were from the bottom of her Belly, did cast her self into a Trance, and so abused Saul, answering to Saul in Samuel's name in her counterfeit hollow Voice, p. 111. To the same purpose Mr. Webster also supposeth, That what she did or pretended to do, was only by Ventriloquy, or casting her self into a feigned Trance, lay groveling on 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 timorous and despairing Saul, p. 165, 166.

What stuff is this? and how shall one deal with such Men, as set their Wits upon the rack to invent evasions, and are ready to assert any Non-sense or Absurdity to pervert the sense of a plain and simple History? What I have already spoke against the Dream of a Confederate, viz. Saul's perceiving it was Samuel, his bowing himself upon it; his taking the Voice for the Prophet's, the suitableness and gravity of the words, and the contrivance of the prediction, and the truth of it, are as strong against this Whim, as against the other idle fansie, and in some particulars of […]re force, as will appear to any one that considers the matter duly.

For Ventriloquy, or speaking from the bottom of the Belly, 'tis a thing I think as strange and difficult to be conceived as any thing in Witchcraft, nor can it, I believe, be performed in any distinctness of articulate sounds, without such assistance of the Spirits, that spoke out of the Daemoniacks. I would fain have any of the Witch-Advocates shew how it is naturally possible. So that this that they suppose, will infer the thing they would avoid. It cannot certainly in any reason be thought, that the Woman could by a natural knack, speak such a Discourse as is related from Samuel, much less that she could from her Belly imitate his Voice, so as to deceive one that knew him as Saul did.

As for Mr. Websters peeping, chirping and muttering, they are nothing to the purpose, and his hollow Cave, Pipe and Vault, are as arbitrary Figments as the Closet, and fall under the same confutations that disprove the rest of the Chimaera's.

SECT. XXI. That it was Samuel himself that appeared, not the Devil, nor a Confederate Knave.

BUt the Witch-Advocates have another Argument to prove an Imposture in this business. For, say they, the person denouncing the fate of Saul could not be the true Samuel, nor the Devil in his likeness; therefore it must be either the Woman, or some cheating Confederate. Which conclusion follows not, for it is possible it might be a good Spirit personating Samuel. These the Scripture assures us, are often imployed in Errands and Ministeries here below, and on those occasions they cloath themselves in humane shape and appearance. So that it is not absurd to think it might be thus here; but this I affirm not. Who actually it was hath been great matter of debate among Interpreters, and considerable Authours have been on either side. My cause doth not require that I should positively determine who the appearing person was, it might be one of them though I cannot tell which.

I confess it seems to me most probable, that it was the true Samuel, for the Scripture calls the Apparition so Five times, that is, as often as he is mentioned. And when the Woman saw Samuel, v. 12. And Saul perceived that it was Samuel, v. 14. And Samuel said to Saul, v. 15. Then said Samuel, v. 16. Then Saul was fore afraid because of the words of Samuel, v. 20. Which expressions are neither from Saul, nor the Woman, but from that Spirit that endited the Holy Scriptures. And if after all this, Samuel was a K[…]e, or the Witch, or the Devil, what assurance can we have in interpreting of Scripture? I know that it speaks sometimes agreeably to the deceived apprehensions of Men; but when it is so, there is something in the Context or Nature of the thing that leads us to make this Judgment. And if we rashly suppose whenever we have a mind to it, that the Scripture speaks according to deceived Opinion; we may by this Rule make it say any thing. The plain Letter, and most obvious Sense is always to be followed, where there is no cogent reason to the contrary, and I shall shew by and by, that there is none to decline it here.

According to the obvious plain sense, the words are interpreted, Ecclesiastick. 46. 20. And after his death (speaking of Samuel) he Pr[…]ied and shewed the King his end. And the circumstances of the Story which I have already considered, seem to me very plainly to determine the sense this way. Thus doth the surprise of the Woman, who cryed out with astonishment upon the sight of the Prophet, whom she was affrighted to see. H[…]r knowing it was Saul by the Apparition, which she could not have done by the Devil's appearing in his likeness. The Expression that Saul perceived that it was Samuel, he did not only fansie or think so. The Divine and Majestick words he spake, so becoming the true Samuel, and so unlike the words of an Evil Spirit. And the prediction of events so coatingent as the loss of the Battle, and the Death of the King and his Sons,

SECT. XXII. The needlesness and impertinency of M. Websters Confutation of Samuel's appearing with his Body out of the Grave.

NOw there are several evasions, whereby some endeavour to shift off this evidence. But if we will deal plainly and sincerely, we must, I think, acknowledge the force of the Arguments, which I have briefly and nakedly proposed.

But all this Mr. Webster pretends to confute thus. It was not Samuel's Body with his Soul joyned, nor his Soul that appeared in his wonted shape and habit, p. 172, 173.

The first he proves by these reasons. First, His Body had lain too long in the Grave, so that it must have been disfigured. Secondly, It must have stunk. Thirdly, There was no Taylor in the Grave to make him a Mantle. Fourthly, It must have been an Omnipotent Power to have done this. Fifthly, A Syllogism is brought to prove this contrary to the Scripture, which saith, That those that dye in the Lord rest from their labours.

Now the Four first Arguments he may take again, we have no concern with them. For 'tis sensless to think, that the gross Body came out of the Grave; and if he means the resting of the Terrestrial Body by the Fifth, he may take that back too. And indeed as applyed to the Body without the Soul, the disturbing of it is Non-sense. Its corruption in the Grave is continual motion, and more disturbance than the raising it entirely would be, if it were any at all. But properly it is none, no more than is the taking of a Stone out of a Quarry. Therefore if there be any Argument in this, it falls under the next Query.

The Sixth Argument is a Question, viz. Who joyned the Soul and Body again? Not the Witch nor the Devil. The Opinion is erroneous, impious and blasphemous. And for me let him call it what he pleaseth. His strength is in hard words, which here like the stones thrown sometimes by Witchcraft light like Wool, and here Far also from the Mark.

SECT. XXIII. That it was the Soul of Samuel that appeared, without his Terrestrial Body, and that it is an indifferent Op[…], in which are d[…]ided as well Papists as P[…]stants.

BUt there is a second Opinion yet to be consut[…]d, viz. That it was Samuel's Soul in his wonted shape and habit, p. 173. He must m[…]an his Soul without the Body, or else 'tis the same again; and if he means without any body, I am none of those that mean with him. It is most […]ully and plainly proved by those excellent Men, Dr. C—and Dr. M—, that Souls departed are embodyed in AErial or AEtherial Vehicles; and they have largely shewn that this was the Doctrine of the greatest Philosophers, and most Ancient and Learned Fathers. And agreeable it is to the Holy Scripture and highest Reason and Philosophy, as I may have another occasion to shew. Now Samuel appeared here to Saul in this his more pure AErial or AEtherial Body, which he could form into such an appearance and habit as he had in the Terrestrial.

Against the Opinion of Samuel's Soul appearing, Mr. Webster urgeth cogent Arguments, as still he calleth his; they are all manifest, cogent, irrefragable, unanswerable, even then when they are scarce sense. He prefaceth to them, by an intimation, that the Doctrine is Popish; maintained, he saith, it is by the Popish party. His hard words use to be his strongest Arguments. But this is only to raise odium and prejudice to the opinion. For there are Papists and Protestants on both sides of this Question. As also Rabbins and Fathers have divided upon it. Some of the last sort, and those perhaps of the greatest and most c[…]nsiderable having been for it, as R. Eleazer, R. Saadias, The Writers of the Midrash, Josephus also, Justin, Origen, Augustine, Basil, Ambrose, &c. as some others have been against it. So that, I suppose, a Man may freely and without offence declare his Judgment, though it happen to be different from Mr. Websters.

SECT. XXIV. Three Arguments of Mr. Webster against the appearing of the Soul of Samuel proposed and answered.

VVHerefore to his Arguments, First he could not, saith he, come whether God would or no. Right! Secondly, He would not run on an Errand without Gods consent. No doubt. Thirdly, That God did not command him, he saith, is most certain. Here I must stop. How doth that appear to be so certain? Why! they never were employed in Ministries here below, because never created sor any such end or purpose, p. 173. They were never employed in Ministries here below! What thinks he of the Souls of Moses and Elias, at the transfiguration on the Mount? were not they then employed in a Ministry here below, or were they only Phantasms? or their glorifyed Bodies without their Souls? and how then did they talk and converse with our Lord? But these he will say were sent on an extraordinary occasion. Be it so, they are sometimes then imployed in such, and so Mr. Webster must eat his words. And if blessed Souls are, or have been employed at any time, how is he so certain the real Samuel was not sent here?

Thus briefly to his bold Assertion. But he pretends a reason. They were never created for this purpose. If that were so, what then? The Stars were never made to fight against Sisera, nor any one. Nor the waters to drown the World. Nor the Ravens to feed Prophets or other Men. May not they therefore be used in those Services? Again, No sensitive Being was made primarily for another, but to enjoy it self, and to partake of the goodness of its Maker. May it not therefore minister to others? and doth not every Creature so? All things serve him. Thirdly, The Angels are Ministring Spirits, he saith, ordained to be such. Doth he think they were made for that purpose only to serve us? Fourthly, Reasonable humane Creatures are for one another. Non nobis solùm, &c. Souls are most proper to serve such, not here only, but in the next World. They are [non-Latin script], like unto Angels, and they are as proper at least for the service of Men. They have the same nature and affections. They feel our infirmities, and consider us more than abstract Spirits do. Which is the reason given why our Saviour took not upon him the nature of Angels, but of Men. Fifthly, Souls departed have Life and Sense and Motion, capacity of being employed, and no doubt inclination to it; and whither more properly may they be sent, than to those of their own nature, whom they affect, are allied to, and so lately came from? Sixthly, The Angels are not confined to their celestial habitation, but are sent often to this nether World, as Mr. Webster and the rest confess, and why then should we think that the Souls of the Just are so limited and restrained?

And Lastly, It is supposed both by Jews and Christians, that the Soul of the Messias appeared to the Patriarchs, and was the Angel of the Covenant; and we know he was pleased to appear to St. Stephen at his Martyrdom, though then in Glory. And in the various Apparitions of Angels recorded in the Scripture, we have reason to think that some were humane Souls, called Angels from their Office.

So that on the whole, we see we have no cause to rely on Mr. Websters certainty, that Samuel's Soul came not on a Divine Command.

SECT. XXV. Other Arguments of Mr. Webster against the appearing of the Soul of Samuel, proposed and answered.

BUt Mr. Webster goes on: Fourthly, saith he, Mr. Glanvil hath only affirmed, not proved it. Which is not so, I alledge the same reasons I have mentioned here, in my Philosophical Considerations about Witchcraft, Sect. 16. And the srequent assirmations of the Sacred T[…]xt, were sufficient ground for the Assertion, though no other reasons were added to them.

He argues, Fifthly, Miracles are wrought to confirm truth, but this would have confirmed Saul and the Witch in their wicked ways, p. 174. I answer, Miracles are not always wrought to confirm truth, but sometimes to declare it. And these sort are often for that purpose. Such was this, to pronounce the final Sentence and Doom on Saul, as to the concerns of this World. And the Prophet's appearing so contrary to the Womans expectation, and before she had performed her spells, struck her into dread and amazement, and so she could draw no incouragement thence, to countenance her trade of Witchcraft.

Sixthly, He saith it is not credible, but that Samuel would have reproved the Sorceress. But that was not his business, and it is like she being one of that vile and Diabolical profession was forsaken of God and good Spirits, and given up to those evil ones that were her Agents and Familiars. Such derelictions we sometimes read of. And certainly if any course of sinning occasions and brings such a judgment (as some no doubt do) this of Witchcraft and Confederacy with evil Spirits, is one that most justly may.

Seventhly, But God had refused to answer Saul by any living Prophet, and Eighthly would not vouchsafe him his Spirit in the ordinary way, and therefore it is not probable he would do it by sending a Prophet from the dead. Which arguings can only discover our ignorance in the Reasons of the Divine Counsels and Actions. But yet it may be said, God had indeed withdrawn all comfortable and directive Communications from him, but this was of another sort, a further instance of the Divine Displeasure, and Declarative of the forsaken Kings Doom. Which was no favour, but indeed a judgment to which the Divine Justice was probably further provoked by this his sin of dealing with the Sorceress.

But Ninthly, Abraham would not send Lazarus upon the Rich Mans desire to his surviving Brethren, p. 175. Nor can any one think it follows that, because one came from the dead to an extraordinary person, and upon an occasion that was such; that therefore Prophets, or other Souls shall be sent from thence, ordinarily to warn those that have other sufficient means of conviction and amendment. The Tenth is to fill up tale. Where doth Mr. Glanvil, saith he, find it in Scripture, or Orthodoxal Divines, that ever any Blessed Soul was sent on a Divine Errand to any here below? Which he objected, and I answered before.

SECT. XXVI. That the Soul of Samuel might come of it self, as well as be sent by Divine Command, either Opinion desensible.

I Have briefly recited, and I hope cleared Mr. Webster's Objections, which he runs out into great length and numerous impertinencies. And indeed his Arguments are often such confident Nothings, that it is really a shame to go about to answer them. But I shall never pass by any thing of his strength.

But though I have defended the Opinion, that Samuel's Soul was sent on a Divine Errand to Saul, against Mr. Websters contrary pretences; yet is there another thing supposable, which is as probable, viz. That Samuel came without any direct command, being barely permitted, and that the earnest and importunate desire of Saul to have some Communication with him in his distress, invited and inclined him to it. Thus it might be, and there is no cause to think, but that blessed Souls have sometimes such liberty allowed them; which of these it was, I shall not presume to determine, both are defensible, and either sufficient for my purpose.

SECT. XXVII. Several other Objections against the appearing of the Soul os Samuel answered.

BUt there are other Objections besides Mr. Websters, against the Tenent that it was the Soul of Samuel; I shall not conceal any one that hath any force in it.

First it is urged, That Witches and Magicians have no power over the Spirits of the Just, and therefore this Pythoness could not raise Samuel. Nor do we say she did. He appeared (as 'tis probable from the Text) before she had made her Conjurations. Which might be one reason of her crying out. He came either sent from God, or of his own inclination. The Devil nor Witch had nothing to do in it.

But Secondly, would God send Samuel at such a time, when he was seeking satisfaction from enchantment? And why not as well that, as appoint the Prophet to meet the Messengers of Ahaziah when he sent to Beelzebub, 2 Kings 1? That King sent to the Idol of E[…]ron to inquire his Fate, and God acquainted him with it by his Prophet Elijah. Thus also when Balak had required Balaam to curse the Israelites, God put a Prophecy into his Mouth, and made him bless them, Numb. 32. &c.

Thirdly, The Woman said, she saw Gods arising, a company of evil Spirits (so some interpret) and what did Samuel among them? But I saw Gods is more probably rendered by others a God, a Divine Personage, the plural Number for the singular to express honour. And that it is so to be understood is signified plainly by the singular Relative that follows; Of what form is he, v. 14. Or if more be meant, why might they not be good Genii that accompanied Samuel, a great and Divine Personage, eminent no doubt in the other World as he was in this?

Fourthly, some argue from the Question of the Apparition, v. 15. Why hast thou disquieted me? Samuel, say they, whether sent by God, or coming of his own accord, could not be disquieted by appearing. Nor was there any real disturbance in it, but the Spirit of the Prophet speaks our Language, who are apt to fancy the dead to rest in their Graves, and to be disturbed of their repose, when upon any occasion they appear among the living.

Fifthly, But he saith, that Saul and his Sons should be with him, viz. in Thalamo justorum, which some think not unlikely, believing that Saul was reprobate only in Type. But more probably the meaning is, that he should be in the State of the dead in another World, as he the Prophet was.

Sixthly and Lastly, The Spectre said, that to morrow he should be with him, which was not true, for several days intervened before the Battle. But the word to morrow need not be taken in strictness, but in a Latitude of interpretation for a short time. He was to dye in or upon the Fight, and the enemies were now ready sor it, and so the event was to be within a very little while. The prediction of which, was a Prophecy of a thing very contingent, and shews that the Predictor was the real Samuel.

SECT. XXVIII. An Answer to that Objection, That if it was Samuel s Soul that appeared, it makes nothing to Witchcraft.

BUt if it were the real Samuel, will they say, this Story will then make nothing for the Opinion of Witchcraft. For Samuel was not raised by enchantment, but came either of his own accord, or on a Divine Errand. To which Objection, I say,

First, Here is at least proof of an Apparition of a Man after Death.

Secondly, Sauls going to this Pythoness upon such an Inquiry, and she undertaking to bring the person up, whom he should name (at least the appearance of him) intimated v. 11. are good proof that this had been her practice, though at this time over ruled, and that she acted by an Evil Spirit. For certainly when Saul intreats her to Divine to him by her Familiar Spirit, he did not mean that she should deceive, and delude him by a Confederate Knave. The senslesness of which Figment I have already sufficiently disproved. That the Woman was used to such practices, will appear fully when I come to prove Witchcraft from * express Texts.

ADVERTISEMENT.

* The express Texts that he means, I suppose are such as these, Exod. 22. 18, 2 Chron. 33. 6. Gal. 5. 20. Micah 5. 12. Acts 13. 6. 8. and Chap. 8. 9. and more especially Deut. 18. 10. Where almost all the Names of Witches are enumerated, namely, of all those that are inveigled by Covenant with Evil Spirits, either explicitly, or by submitting to their Ceremonies. See Dr. H—M—his Postscript.

SECT. XXIX. They that hold it was an Evil Spirit that appeared to Saul, that their opinion may be true for ought Mr. Webster brings against it.

AS to the Opinion of divers Divines, that the appearing Samuel was indeed an Evil Spirit in his likeness, though I judge it not so probable as the other of the real Samuel, yet the interpretation is not absurd nor impossible. And because I do not absolutely determine either way, I shall defend it against Mr. Websters contrary Arguments, which whether it be so or not so, prove nothing. He saith,

First, That this beggs two false suppositions, p. 175. as First, That the Devils are simply incorporeal Spirits. By which if he means Incorporeal in their Intrinsick Essential Constitution, such no doubt they are, as every Intellectual Being is. But if he mean by simply Incorporeal, disunited from all Matter and Body, so perhaps (and most likely) they are not. But neither the one, or the other of these, is supposed by the Opinion Mr. Webster impugnes. The second false supposition is, That Devils can assume Bodies. That they can appear in divers Shapes and Figures, like humane and other Bodies, we affirm, and it is plain from the Scripture as to Angels, and I shall make the same good, in reference to other Spirits in due place. So that we may suppose it still, till Mr. Webster hath evinced the contrary, as he promiseth. How he performs I shall consider in due place.

His Second Argument is, That he is not of their Opinion, that the Devils move, and rove up and down in this Elementary World at pleasure. Which no one I know saith. They go to and fro, and compass the Earth, but still within the bounds of the Divine permission, the Laws of the Angelical World, and those of their own Kingdom; which prevent the Troubles and Disturbances in the World from them, which he saith would ensue.

ADVERTISEMENT.

Thus far runs the Proof of the Existence of Apparitions and Witchcraft, from Holy Scripture, entire. The three or four Lines that follow in the M S. and are left out, break off abruptly. But what is said, sufficiently subverts the force of Mr. Webster's Arguments against their Opinion, that say it was the Devil that appeared to Saul. I will only here take notice, that this part which reaches hitherto, though it be not fully finished, yet it abundantly affords Proof for the Conclusion, namely, for the Existence of Spirits, Apparitions and Witches, from Testimony of Holy Scripture, to as many as yield to the Authority thereof. But the following Collection is a Confirmation of the same things, as well to the Anti-Scripturists, as to them that believe Scripture.

And the leading Story of the Daemon of Tedworth, I hope now will prove irrefragable and unexceptionable, if the Reader retain in his mind, Mr. Glanvil's Preface to this second Part of his Saducismus Triumphatus, and Mr. Mompesson's Letters, the one to Mr. Glanvil, the other to Mr. Collins, which cannot but abundantly undeceive the World. So that it is needless to record how Mr. Glanvil wrote to Mr. William Claget of Bury, and professed, He had not the least ground to think he was imposed on in what he related, and that he had great cause from what he saw himself, to say, it was impossible there should be any Imposture in that business.

To the same purpose he wrote to Mr. Gilbert Clark in Northampton-shire, as also to my self, and undoubtedly to many more, as he has intimated in his Preface. Besides that, to the Parties above named, he sent a Copy of that Letter of Mr. Mompesson, which was wrote to himself.

So that that groundless Rumour being thus fully silenced, we may now seasonably relate, and that with confidence, that assured and unexceptionably attested Story of the Daemon of Tedworth. Which is as follows.