Part 13

Fourthely, if very =Samuel= himselfe had appeared, hée would not haue bene worshipped of =Saule=. For we reade in the 19. and 22. chapter of the Reuelation, that =Iohn= would haue worshipped the angell, whiche had opened vnto him great misteries, but the Angell of God forbad him so to do. Some héere aunswere, that =Saule= ment not to giue vnto the Prophet, the honor that was due vnto God, but onely a certeine outward and euill worship, such as we are wont to yéelde vnto honest men, and suche as haue well deserued of the Churche and common weale. For they say, that the Hebrue word =Schachah= there vsed, doth signifie to bend the knée, and to fall downe at a mans feete: which kinde of worship we reade, that =Abigael= and =Nathan= the Prophet gaue vnto King =Dauid=. And =Paule= also in the 12. Chapter of his Epistle to the Romanes teacheth, that we should honour one another. =Thomas= of =Aquine= intreating of those two places that I euen nowe recited out of the Reuelation, saieth, that =Iohn= ment not to worship the Angell, with the worship properly called =Latria=, but with an other kind of worship termed =Dulia=, that is to say, that =Iohns= will was not to withdrawe from God, the honor due vnto him, but to worship the Angell that was sent from God, only with a ciuill and outward homage: and yet the Angell would not so far condiscend vnto him. In the new Testament the 10. chap. of the Acts of the Apostles, we read that =Cornelius= met with =Peter=, fell downe at his féet and worshipped him, yet, so as he had bene an embassadour from God and not God himselfe, and yet =Peter= lifted him vp & said, Arise for I my selfe am a man also. He said not to =Cornelius= thou doest well herein: nor as his worthie Vicare (with a mischiefe) is wont to do, proffered his foote vnto him to kisse. We may read also that =Elias= disciples worshipped =Elizeus= that succéeded into his office, to which place the word to bowe the knée, or fall downe, is vsed. But whether the Prophet did except and allowe this kind of reuerence or no, there is no expresse mention. Bréefly, it is not likely that the Prophet would haue suffered the King to fall downe at his féete.

[Sidenote: Testimonies out of the Fathers touching Samuels appearing.]

[Sidenote: Samuels appearing.]

Fiftly, if he had bin the true =Samuel=, he would no doubt haue exhorted =Saule= to repentance, and willed him to wait for aide from God, to put his whole confidence in him, or at least way, to haue giuen him some comforte, or counselled him to fight againste his enimies with more courage. For though the Prophets do often chide and threaten men, yet do they againe reuiue and solace them. Now because this =Samuel= doth beate no other thing into his heade, but that God was displeased with him, and had alredy forsaken him, we may not beléeue that he was the true, but a meere counterfeit =Samuel=. Sixtly, the auncient Fathers write, that the true =Samuel= was not séene.

[Sidenote: Tertullian.]

[Sidenote: Augustine.]

=Tertullian= in his booke _De anima_ saith, that the Diuill did there represent =Samuels= soule, God forbid (saith he) that we should beléeue that the diuel can drawe the soule of any Saint, much lesse a Prophet, out of his proper place, sith we are taught that Sathan dooth transfourme himselfe into an Angel of light, and much sooner into a man of light: who also will auouch himselfe to be God, and doo notable signes and wonders to seduce, if it were possible, the very elect. S. =Augustine= is not alwaies of one iudgement touching this apparition: in his second booke to =Simplician= Bishop of _Millaine_, and the third question thereof, hée graunteth that by the dispensation of Gods will, it might so come to passe, that the spirite of some holy Prophet, should consent to present it selfe in the sight of the King, to come out of his owne place, and to speak with him, but not to doo this by constrainte, or by the vertue of Arte Magike, which might haue any power ouer it: but thereby to shew it selfe obedient to the secret dispensation of God: and yet he doth not dissemble, that a better answer may be giuen, to witte, that the spirite of =Samuel= was not truly and indéed raised vp from his rest, but rather some vain vision and counterfeit illusion, that should be brought to passe by the diuels practise, which the Scripture therefore doth tearme by the name of =Samuel=, because the same is woont to call the images and similitudes of things, by the names of the things themselues. For who is he (saith =Augustine=) that will be afraid to call a man painted, a man, considering that without staggering, we are accustomed to giue eache thing his proper name, assoone as we behold the picture of the same: as when we take the viewe of a painted table, or wall, we say straightway, this is =Tullie=, this is =Salust=, hée =Achilles=, that other =Hector=, this is the floud called _Symois_, that place tearmed _Rome_, whereof these things be indéede no other than painted Images, of those things whose names they beare. Sith this is so, he saith, it is not to be maruelled that scripture saith =Samuel= was seen, when perchance =Samuels= image séemed to appeare, through the craftie pollicie of him, that transformed himselfe into an Angell of light, and fashioneth his ministers like vnto the Ministers of righteousnesse.

In his booke _De octo Dulcitij questionibus_, the 6. question thereof, he vttereth all this in as many words, & in his booke _De cura pro mortuis gerenda_, he writeth that some are sent, from the deade to the liuing: as on the other side, =Paule= was rapt vp from the liuing vnto Paradice: hée addeth there the example of =Samuel= being dead, which did foreshewe to =Saule=, things, that afterwardes should come to passe. He saith further, that this place may otherwise be vnderstanded, and that certaine faithful men haue bene of this iudgement, that it was not =Samuel=, but that some spirit fit for such wicked practises, had taken vpon him his shape and similitude. And in other places, as we will shew hereafter, he affirmeth, that there is a figure conteined in those wordes, because the name of the thing is giuen vnto the Image that dooth but represent the same: and that it was not =Samuel= that appeared, but some diuellish spirit.

[Sidenote: The Popes decrees.]

Other Fathers of the Churche haue written nothing particularly of this storie, so far as I know, but in certaine places of their workes, they teache generally that good spirites are not pulled backe into the earth by Magicall Art. Of =Iustine= and =Gregorie= I will speake anone. In the very Papall decrées, 26. question 5. chapter, _Nec mirum_, it is written that it was not =Samuel=, but rather some wicked spirite that appeared to =Saule=: And that it were a great offence that a man should beléeue the plaine words of the storie without some farther meaning, for how saith he could it come to passe, that a man from his byrth holie and iust in conuersation of life, should by Art Magicke be pulled out of his place? And if he were not so drawne against his will, then he must néedes agrée thereto: both whiche are like absurde, to bee imagined of a iust man. This is the Diuels legerdimaine, to make shewe, as though he had power ouer good men, thereby the rather to deceiue many. He there farther addeth, that the Historiographers doo set foorth both =Saules= minde, and =Samuels= state, and also those things which were sayd and séene, omitting this, whether they were true or false. And other words followe, whiche who so list to sée more of that matter, may there reade.

[Sidenote: Lyra.]

But here =Nicolas Lyras= iudgement (which in his Commentaries on the bookes of the Kings, mainteineth the contrary opinion) should bee little weighed and regarded of vs. Where he noteth, that the place by vs euen now alleaged, is not written according to the censure of the Church, though it be found in the Popes lawe, for otherwise saith he, they which ensued in latter times, wold not haue written contrary to yͤ same, for many of those things concerning which men haue written otherwise in latter times, were neuerthelesse set foorth to the world, to be beleeued, as the very expresse and sound iudgement of the whole Christian Church, because they were put in the Popes booke of =Decretalls=.

CHAP. VIII.

A Confutation of their arguments, which would haue Samuel himselfe to appeare.

[Sidenote: _Eccle._46.]

We will now come to the Confutatiō of their Arguments, which maintaine, that very =Samuel= himselfe appeared to the Sorcerers, for he that rightly ouerthroweth his aduersaries arguments, is supposed by the same meanes to confirme his owne cause. The chéefest arguments which our aduersaries vse, is taken out of the 46. chapter of =Ecclesiasticus=, where these words are found. =Samuel= before his death made protestation before God, and before his annointed, that he tooke from no man his substance, no not so much as the value of a shoe, and no man could then reproue him. And after his death he prophesied, and tolde the King of his ende. From the earth he lift vp his voyce, and shewed that the wickednesse of the people should perish.

This place somewhat troubled S. _Augustine_, and other godly Fathers. For if the Diuell onely appeared, and not =Samuel=, howe is it there saide that he slept, that is, died, for the Diuel neyther sléepeth nor dieth. Hereunto I may shape this answere, that this booke is not to be nombred among the Canonicall bookes of the olde Testament, and that Doctrine in controuersies, cannot bee proued by the authoritie thereof, the whiche Saint =Augustine=, also confesseth in his booke _De cura pro mortuis agenda_.

But howsoeuer that be credited as true or false, I answere them plainly, that Iesus the Sonne of =Syraches= intent was, to alleage the Storie literally, as the wordes lye, and not by reason to debate the matter, whether =Samuel= truly appeared or no. Hée speaketh there according to the opinion of =Saule= and the Witche, which thought that =Samuel= himselfe was raised. Further they say, that hée which appeared vnto =Saule=, is sometimes expresly and in plaine words called =Samuel=. And an vnséemely matter it were, making much for the reproach of so great a Prophet, if his name had bene applied vnto the Diuel. If say they, it had not bene =Samuel=, but some wicked spirite, the scripture would in some one word or other, haue noted the same.

To this Argument first I aunswere, that euen in our common spéeche, it is an vsuall phrase by the figure _Metonymia_, to terme the Image by the name of the thing, that it presenteth. So we terme the Armes and Ensigne of a Noble man, by the name of that Lord himselfe, that giueth those Armes. We say, this is =Iulius Cæsar=, =Nero=, Saint =Peter=, Saint =Paule=, or here thou maist sée the Cities of _Tigurine_, and _Argentorat_, also the Duke of _Saringe_, whereas indéed they are only their counterfeits, or Armes, and signes of honour.

In a Comedie or Tragedie, we call this man =Saule=, that =Samuel=, an other =Dauid=, whereas they do but betoken and represent their personages. So saith =Virgil=, in his first booke of =Æneidos=: They wonder at =Æneas= gifts, and haue =Iulius= in admiration. And yet was it not =Iulius= or =Ascanius=, but =Cupid= feining himselfe to be =Iulius=, whereby he might the easiler pearce the heart of the ignorant Quéene, with his dart of Loue.

Sainte =Augustine= in his seconde Booke and ninthe chap. _De mirabilibus scripturæ_ saieth, that holie Scripture doeth sometimes applie the verie names of thinges to the Images and similitudes of the same. Hée alleageth there this example, that the foule spirit is called =Samuel=, because hée did falsely beare =Saule= in hande, that hée was =Samuell=: whiche fraude of the Diuell, coulde no waies turne to =Samuels= reproach. For who would say, that it should be a reproach for an honest man, if some knaue would terme himselfe by his name, as if he were he himselfe.

The false prophets sayde, they were true Prophets, and Gods servauntes, yea (which is more) they feined themselues to be the verie =Messias=, the Sonne of God. And that Scripture dooth not so muche as in one word make mention, that this was verie =Samuell= in deede, but rather some spirite, we must thinke that it so came to passe, for this cause, that all men by the Lawe of God might vnderstand, that Magike and enquirie of things at the dead, did much displease God. =Saule= himselfe before by the counsell and motion of =Samuel=, slewe all the Magitians that he could any where finde. And God is not accustomed in this wise to interprete Figuratiue spéeches: for many of them are soone descried by such as giue diligent héed to them. A vaine and superfluous spéech it were, if a man woulde say that is =Peter=, this is the Image of =Peter=, whiche by a Figure, is called by the name of =Peter=.

[Sidenote: 1. _Cor._ 1.]

[Sidenote: 1. _Cor._ 10.]

[Sidenote: _Iere._ 10.]

[Sidenote: _Psal._ 96.]

Furthermore, holie Scripture dooth vse to speake of things, rather according to the opinion and iudgement of men, than according to the substaunce and true béeing which they haue indéede. So Iesus is called the Sonne of =Ioseph=, and =Iosephe= named his father, whereas notwithstanding, our Sauiour Christ Iesus, was borne of a chaste and vnspotted Virgine, without any helpe of man. And yet neuerthelesse many of the Iewes, imagined, that he was the Sonne of =Ioseph=. In the =1.Cor. 1.= the Gospel it selfe is named foolishnesse, because that men did account the great wisedome of God but as méere foolishnesse. So in the first Epistle to the =Corinthians=, and tenth chapter, the scripture tearmeth them gods, which be nothing lesse than so indéed. And that for this cause onely, for that the Heathen tooke them for gods, and so did worship them. Euen so the scripture doeth tearme the Diuell =Samuel=, because =Saule= thought him to be =Samuel= in very déed.

[Sidenote: VVhether the diuel forknow of thinges to come.]

[Sidenote: _Iohn_ 8.]

An other reason they vse, that =Samuel= foreshewed vnto =Saule= suche thinges as afterwardes should come to passe: as that the Philistians should in battayle ouerthrowe his Armie, and he and his sonnes togither be slaine. And all these thinges came to passe according to his Prophesie. And say they, the Diuel knoweth not, neither can he foretell of things to come, sith it is onely in Gods power so to doo: But as Christ in the eight of =Iohn= saith, he is a lyar, and the father of lies. Hereunto a man may easily answere: The Diuell knewe howe things stoode with the Iewes, and the Philistines, he vnderstood euen the very secret consultations, priuie practises, and warlike preparation on both sides. He sawe that the Israelites were slenderly addressed vnto battaile, and vtterly daunted of courage. Besides this, =Samuel= had a little before threatned =Saule= with Gods heauie wrath and vengeance, and that =Dauid= should be aduaunced to the kingly throne, whereby he might easily gather what would ensue, and that =Saule= must néedes giue place to =Dauid=. And if the euent had bene otherwise, yet he knew that =Saule= with this prophesie would be quite dismaied, and driuen to dispaire: which thing must néedes well content and please Sathan, who laieth his baites day and night to intrappe men.

[Sidenote: Which being doubtfully spoken, may be vnderstood either of subuerting other kingdomes, or loosing his owne.]

The Diuell dooth not presently vnderstand things to come, and therefore he giueth doubtfull answeres to such as séeke oracles of him: As when he said,

=Crœsus perdet Halin transgressus plurima regna=.

That is, =Cresus= passing ouer the riuer, =Halis= shall ouerturne many kingdomes. And yet oftentimes he gathereth one thing no otherwise than by an other. Hereof writeth =Augustine= in the 26. 27. 28. Chapters of his Booke _De Anima_. The Diuel is one which hath bene long beaten in experience, the which thing in all affaires and matters is of very great force. For olde and practised souldiours doo by and by foresée to what issue things will come, but yoong men, and such as want experience, doo not forthwith espie out the euent of each enterprise. Moreouer, the Diuels are very actiue, and can soone dispatch their matters. The Marriners knowe when windes and stormes will arise. Husbandmen also are not destitute of their prognostications. The skilfull Astronomer can many yeares before exactly foretell when there will happen an Eclipse of the Sunne and Moone. The Phisitian by the criticall dayes, pulse, and vrine, can lightly iudge whether his patient shall liue or no: builders sée before hand when an house will fall, and a practised souldioure can straightwayes iudge who shall winne the victorie. And what maruaile then may it be, if the Diuell an olde trained souldiour, can sometimes foreshew some certain thing? Shall we be of this minde, that so many yeares experience hath broughte them no knowledge at all? Otherwhiles he telleth things which be true indéed, and yet to no other end, but that he may thereby purchase a certaine credite vnto his lying, to seduce the ignorant.

For euen that counterfeit =Samuell=, made wise, as if he had taken it in very ill part, that =Saule= did so molest and disquiet him, and that he should be forced to talke with him: he vseth farther the words as it were of =Samuel= himselfe. And hereof it commeth, that many gather, he was the true =Samuel= indéede. But what doth not Sathan deuise, to deceiue men, and to force them vnto desperation? Here I could alleage examples of suche as haue bin perswaded, that they sawe and heard this and that man, and moreouer knewe them perfectly by their speeche: whereas they haue afterwards had euident intelligence, that they were at that time many miles distant from them. So craftie is the Diuell, and knoweth how to worke these and many other feates.

There are farther, diuers places alleaged out of the auncient Fathers, that séeme to make for them, whiche affirme that true =Samuell= appeared vnto =Saule=. But these places wée haue before for the moste parte aunsweared. For albeit =Augustine= in some places mooue a doubte, whether it were the true =Samuel= or no, yet in certaine other places hee lyketh and beste alloweth their opinion, who denie =Samuel= to haue appeared at all, taking rather that kinde of spéech, for tropicall and figuratiue.

[Sidenote: Iustinus.]

=Iustine= the Martir, who is one of the most auncient Fathers, reasoning against =Trypho= a Iewe, writeth in his _Colloquio_, that the couetous Sorceresse at =Saules= commaundement raysed vp =Samuels= soule. And no man shoulde maruaile héereat, sith that the selfesame Author doeth by and by adde, that he is of this iudgement, that all the soules of Prophettes and iust menne are subiect vnto suche power as a man may in verie déed beléeue, to haue bene on this gréedie and subtile Witche. But this none of the Fathers will graunt him. Other Gréeke writers also, whiche in their tender yeares applied theyr mindes to Philosophie, and not to the studie of holy Scriptures, and afterwardes were conuerted to Christianitie, doo sette foorthe in their writings certaine opinions which are not agréeable to the word of God. Wherefore it néede not séeme a straunge thing to any manne, that =Iustine= the Martire in some pointes had his errors.

The same Authour in _Responsionibus ad Orthodoxos_, question 52. mainteineth the contrary assertion. For, saith he, whatsoeuer things were done by that hungry Witche, were indéede the workes of the Diuell, who did so dazle the eyes of such as beheld him, that it séemed vnto them, they sawe =Samuel= himselfe, when in verie déede hée was not there. But the truth of his words procéeded from God, who gaue the diuel power to appeare vnto the Sorceresse, and to declare vnto her, that which should afterwards come to passe. &c.

[Sidenote: Gregorius.]

If any man obiect that this woorke is not rightly ascribed vnto =Iustine=, (for so muche as hée doth make mention of =Origen=, and =Ireneus= the Martire, whereas notwithstanding hee him selfe was martyred before them. And farther, speaketh of the =Manichees=, who were in their ruffe long after this time. Hereunto we answere, that if this booke were not written by =Iustine=, yet (as may appeare) some other learned Clarke wrote that worke, whose authoritie might carry away as great credit as =Iustines=, sith that the same doth fully agrée with holie scripture. Furthermore we may set against =Iustine=, other holy Fathers, as =Tertullian= and =Chrysostome=, of whom we haue before spoken, who haue by holy scripture instructed vs, that it was not =Samuell= indéede whiche appeared vnto =Saule=. We will hereafter say somewhat of =Gregorie=, who no doubt was a learned and godly Father, but yet too simple and light of beléefe.

And the Fathers themselues deny, that a man should subscribe vnto their opinion in ought that they doo maintaine and auouche without the warrant of Gods word. The Popes out of =Augustine= written in their Decrées, =Quest. 9. ca. Noli=, that a man should credit none of the Fathers except he proued his saying out of holy Scriptures. But in these dayes many cull nothing out of their bookes but errours, and whatsoeuer they maintaine by good testimony of the holy scriptures, that they reiect and disanull: in which point they do fitly resemble those children, who only in things wicked and euil, imitate their good parents: for good men also haue their faultes.

CHAP. IX.

Whether the Diuell haue power to appeare vnder the shape of a faithfull man?

[Sidenote: 2. _Cor._ 11.]

[Sidenote: 2. _Reg._ 22.]

But thou doest demand whether the Diuill can represent the likenesse of some faithfull man deceased? Hereof we néed not doubt at all. For in the =2.Cor.11.= S. =Paul= witnesseth, that sathan transformeth himselfe into the shape & fashion of an Angell of light. Sathan by nature is a spirit, and is therefore tearmed an Angel, because God vseth to send him to bring that thing to passe which he thinketh best. So in the second of =Kings= .22. Chapter, an euil angell was sent foorth to =Ahabs= destruction, to be a lying spirit in the mouth of 400. false prophets. This was an angell of errour and darkenesse: who yet in outwarde shewe could resemble a good Angell, that he might so guide the counsell of =Baalls= worshippers, who no doubt vaunted themselues, as if they had bene gathered togither by Gods holy spirit. If sathan be then so skilfull, can he not counterfait and faine himselfe to be some holy man, by resembling his words, voyce, iesture, and such other things?

Amongst the Gentiles he hath done miraculous Actes, perswading them to thinke, that soules by Arte Magicke were called vp, and compelled to giue answere of secrete and hidden things that were to come. And therefore not only in publike, but also priuate affaires, if they séemed to be any thing hard vnto them, they consulted with Magitians and Sorcerers, and had moreouer recourse sometimes vnto Oracles.

[Sidenote: Tertullian.]