3. Confut. That Samuel himselfe appeared not to Saul, but the Devill in his likenesse.

1. THe most of that side are of opinion, that it was the very soule of Samuel, not raised up by the wit∣ches enchantments, but God interposing himselfe, did prevent her superstitious invocations, and sent Samuel to declare his judgements to Saul. sic Thostatus, Cajetanus, Pererius: and their reasons are these: First, because the Scripture saith, it was Samuel. 2. Hee saith, as the Lord spake by my hand, vers 17. which was true of Samuel, not of the Devill in the likenesse of Samuel. 3. Hee foretelleth what should happen unto Saul the next day: which the Devill could not doe. 4. In Ecclesiasticus it is written, that Sa∣muel, after his sleepe told of the Kings death, chap▪ 46.20. Ferer.

Contr. 1. The Scripture speaketh according as the thing appeared, not as it was, as Pharaoh in his dreame is said to have seene kine come out of the river, Gen. 4.1, 2. which were but representations of kine. 2. As the Devill tooke upon him Samuels person, so he also counterfeiteth his speech: it was not true out of the Devils mouth, no more was it true Samuel; such counterfeit speech became a counterfeit Samuel. 3. The Devill might either by certaine conjectures, perceiving in what distresse Saul was, and that God had forsaken him, gesse what the successe of the battell should be: or rather God herein might force him to speake the truth, as did the false Prophet Balaam: Borrh. 4. The authority of the booke of Ecclesia∣sticus doth not presse us, and Augustine doubteth also thereof, affirming that it was not in Canone He∣braeorum: The Hebrewes received it not into the Canon of Scripture, lib. de cura pro mortuis, chap. 18. 5. Nei∣ther is there the like reason of Gods preventing the witches enchantments and Balaams divinations: for that God did to his further glorie, to shew his power, in making the false Prophet to be an instrument of the trueth: but this had beene contrary to Gods owne law, who forbiddeth that any should aske counsell of the dead, Deut. 18. Borrh.

2. Some doe goe further, and thinke, that the Devill might have power also to bring up Samuels body: as Satan transported Christs body to the top of the pinacle. Contra. 1. There is not the like reason be∣tweene the transporting of the bodies of▪ the living and of the dead, which are asleepe and at rest. 2. Sa∣tan had no power over Christs body, but hee yeelded himselfe to Satans temptation, that hee might over∣come him in his owne weapon: and this was permitted unto Satan to doe for the glorie of God, the com∣fort of his members, the confusion and victory over Satan: but if Satan should be suffered to take up the bodies of the Saints, neither God should receive honour by it, nor the Church profit; and beside Satan thereby would strengthen his Kingdome of darkenesse. Borrh.

3. Wherefore the sounder judgement is, that it was not the spirit of Samuel, but of Satan, that appea∣red to Saul: who can transforme himselfe into an Angel of light, much more take upon him the shape of a Prophet. Out reasons are these. 1. Tertullian saith, Absit ut animam cujusquam sancti à daemone ex∣tractam credamus: Far be it from us to thinke, that the soule of any holy man can bee brought out by witche∣ry, lib. de anima: Pererius answereth that the Witch called not up Samuel, but it was Gods worke to send him, preventing the Witches enchantments. Contra. But this is not to bee admitted; because the Scripture calleth it an abomination to the Lord, to aske of the dead, Deut. 18.12. the Lord would not be accessary to any thing which is an abomination before him. 2. The true Samuel would not have suffe∣red Saul to have worshipped him with a religious worship, as the counterfeit Samuel doth: so reaso∣neth Augustine. Pererius answereth, that this was not such adoration as is due unto God, but that reve∣rence which may be yeelded to Angels and Saints. Contra. There are but two kindes of adoration, a civill and religious: the religious veneration is onely due unto God, and therefore refused by the Angel, Revel. 22. the civill this was not, as appeareth by Sauls submisse behaviour, and superstitious devotion. 3. This Samuel saith, Why hast thou disquieted me? But Samuels soule being at rest in Abrahams bo∣some, was out of the Devils reach, he could not disquiet it. Pererius answereth that Saul did disquiet it, occasionaliter, by giving the occasion, not efficaciter, as being the efficient cause thereof. Contra. But if Samuel spake these words, then hee was in truth disquieted: the question is by whom, if not by the De∣vils meanes, occasioned by Saul, than by God; but I thinke, it will not bee confessed that God disquie∣teth Page  80 the soules of his Saints being at rest. 4. If the Lord vouchsafed not to answer Saul, when hee law∣fully sought unto him, neither by his Priests, nor his Prophets, how is it like that the Lord should answer by his Prophet, and when he useth unlawfull meanes? Pererius answereth, that God did not vouchsafe to answer him by any such meanes, that hee might know that God had forsaken him: but now not seeking unto God, but unto a Witch, God doth send him a sorrowfull message, by that Prophet whom hee would not harken unto while hee lived. Contra. Yet is not the objection removed, that God should rather answer Saul using unlawfull meanes, than when hee used lawfull: first, if the not answering before, shewed that God had left him, then the answering now by a Prophet of Gods sending, argueth that hee was not altogether forgotten. If it bee said that Saul knew him not to bee sent of God, but raised by a Witch: then it will follow that this Samuel kept him in that error without reproofe, which the good Prophet would not have omitted. Againe, if the heavy answer and message of evill tidings, was a signe that God neglected him, why then did not the Lord vouchsafe to answer him before at all? God would answer him neither good nor evill. Thirdly, this Prophet being dead, could bring him no worse tidings now, then he did when he lived, that his Kingdome was rent from him and given to another. 5. Some adde this as a fifth argument, that Samuel would not have said, To morrow thou shalt be with mee, that is, in the state of happinesse, seeing hee knew that the Lord had cast him off. Pererius thinketh that hee did meane, he should descend in generall to hell, as all before Christs comming did, though not to that region and place of hell, Limbus Patrum, where the Fathers were. Contra. But first Pererius must shew us out of Scripture, that there be divers hels. In the parable of the rich glutton, there are but two places mentioned after this life; Abrahams bosome a place of rest, whither the Angels carried the soule of Lazarus; and a place of torment, where the rich man was. That Abrahams bosome was no part of hell, beside Augu∣stines opinion, who cannot thinke, ta•tae felicitatis s••um membrum inferorum, &c. that a place of s•ch great happinesse was a member or part of hell: the text it selfe evidently sheweth as much, because it was a place of comfort and joy, and of great distance from hell, and the Angels of light did minister there, who remaine not in the kingdome of darknesse. And againe, that the Patriarkes and Prophets before Christ, were in heaven, our Saviour testifieth: Many shall come from the East and West, and sit downe with Abra∣ham, Isaack and Iacob in the Kingdome of heaven▪ Matth. 8.11. Abraham, Isaack and Iacob then were now in the Kingdome of heaven, and yet Christ in their opinion had not then harrowed hell, nor yet emp∣tied Limbus Patrum. Some doe expound these words, thou shalt be with mee, generally of the state of the dead. Iun. But, beside the opinion of some Hebrewes, that doe take these words to bee spoken of S•uls particular state, that he should be in some place of rest where Samuel was, and hereupon they inferre, that Saul died penitently; (where we receive their interpretation, but refuse their collection, as being builded upon a false ground, the testimony of a lying spirit) this place is like to that, where David saith of his in∣fant departed, I shall goe to him, 2. Sam. 12.23. which words doe not onely signifie a generall kinde of de∣parture, but a resolution in David, that it was well with his child. Like also unto this is that phrase, Gen. 25. that Abraham was gathered to his people; and in the same chapter, that Ismael was gathered to his people: which seemeth to insinuate, that each went unto his people, and that Abraham was associate unto the just and righteous departed. See more hereof, Quest. 15. upon Genes. 25. And hereunto the A∣postle seemeth to allude, when he saith, Hebr. 12.23. Yee are come, &c. to the congregation of the first borne, &c. to the spirits of just and perfect men, shewing the society and communion which we have with the peo∣ple of God gone out of the world.