“Besides, knaves do not use to speak what things are true, but what things are pleasing. And moreover, this woman of Endor, though a Pythoness, yet she was of a very good nature and benign, which Josephus takes notice of, and extols her mightily for it, and therefore she could take no delight to lay further weight on the oppressed spirit of distressed king Saul; which is another sign that this scene was acted _bonâ fide_, and that there was no cozening in it. As also that it is another, that she spoke so magnificently of what appeared to her, that she saw Gods ascending. Could she then possibly adventure to turn out a countryslouch with a maund-woman’s cloak to act the part of so God-like and divine a personage of Samuel, who was Θεῷ τὴν μορφὴν ὅμοιος, as the woman describes him in Josephus Antiq. Judaic. lib. vii. c. 15, unto all which you may add, that the Scripture itself, which was written by inspiration, says expressly, verse 20, that it was Samuel. And the son of Sirach, chap xlvi. that Samuel himself prophesied after his death, referring to this story of the woman of Endor. But for our new inspired seers, or saints, S. Scot, S. Adie, and if you will, S. Webster, sworn advocate of the witches, who thus madly and boldly, against all sense and reason, against all antiquity, all interpreters, and against the inspired scripture itself, will have no Samuel in this scene, but a cunning confederate knave, whether the inspired scripture, or these inblown buffoons, puffed up with nothing but ignorance, vanity and stupid infidelity, are to be believed, let any one judge. “We come now to his other allegation, wherein we shall be brief, we having exceeded the measure of a postscript already. ‘It was neither Samuel’s soul,’ says he, ‘joined with his body, nor his soul out of his body, nor the devil; and therefore it must be some confederate knave suborned by that cunning, cheating quean of Endor.’ But I briefly answer, it was the soul of Samuel himself; and that it is the fruitfulness of the great ignorance of J. Webster in the sound principles of theosophy and true divinity, that has enabled him to heap together no less than ten arguments to disprove this assertion, and all little to the purpose: so little indeed, that I think it little to the purpose particularly to answer them, but shall hint only some few truths which will rout the whole band of them. “I say therefore that departed souls, as other spirits, have an ἀυτεξούσιον in them, such as souls have in this life; and have both a faculty and a right to move of themselves, provided there be no express law against such or such a design to which their motion tends. “Again, that they have a power of appearing in their own personal shapes to whom there is occasion, as Anne Walker’s soul did to the miller; and that this being a faculty of theirs either natural or acquirable, the doing so is no miracle. And,