The displaying of supposed witchcraft

by John Webster

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.

1 Sam. 15. 33.

Verse 29.

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?

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 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.