Chapter VI: Part 6

Furthermore he addeth, that if it were requisite still to raise vp dead men, to make relation vnto vs of such things as there are done, this no doubt in continuaunce of time would haue bene neglected: and so the Diuell very easily would haue broached and brought in damnable opinions into the world. For he might often haue made counterfeit sightes, or suborne suche as should faine their selues to be dead and buried, and by and by to present themselues before men, as if they had bin in déede raised from death, and by suche manner of persons might so haue bewitched simple soules, that they would beléeue whatsoeuer he would haue. For if now when there is indéed no such thing, the vaine dreames as it were of men deceased, that haue bin shewed to men in sléepe, haue deceiued, peruerted & distroied many: surely much sooner would the same haue fallen out, if it had bin a thing truly don, & this opinion had preuailed in mens heads. For if many dead persons had retourned backe again into this life, the wicked spirit the diuell would easily haue deuised many sleights and wiles, and brought in much deceit into the life of man. And therfore God hath clean shut vp this dore of deceit, and not permitted any dead man to returne hither & shew what things be don in yͤ other life, least the diuel might gréedily catch this occasiō to plant his fraudulent policies. For when the prophets were, he raised vp false prophets: when the Apostles were, he stirred vp false Apostles: and when Christ apeared in flesh, he sent thither false Christs or antechrists: And when sincere & sound doctrine was taught, he brought into the world corrupt & damnable opiniōs, sowing tares whersoeuer he came. And therfore although it had come to passe, yͤ dead mē shold return again, yet would he haue counterfeited yͤ same also by his instruments, by some fained raising of the dead through the blinding and bewitching of mens eyes: or otherwise by subborning of some which should feine themselues to be dead (as I said before) he would haue turned all things topsituruie and vtterly haue confounded them. But God who knoweth all things, hath stopped his way, that he should not thus deceiue vs, and of his great mercie towards vs, hath not permitted that at any time any shuld return from thēce and tel vnto mē liuing, such things as there are don, hereby to instruct vs that we should be of this opinion & iudgment, that the scriptures ought to be beleeued before other things whatsoeuer, because that God in them hath most clearly taught vs the doctrine of the last resurrection. Further, by them he hath conuerted the whole world, banished error, brought in truth, and compassed all these things by vile and base fishers, and finally in them hath giuen vs euery where plentifull arguments of his diuine prouidence, &c.

[Sidenote: Cyrillus.]

S. =Cyril= in his 11. booke & 36. cha. vpon S. =Iohns= gospell saith: We ought to beleeue, that when yͤ soules of holy men are gone away from the bodies, they are commended vnto the goodnesse of God, as into the handes of a most deare father, and yͭ they do not abide in yͤ earth, as some of the Heathens beleeued, vntill such time as they abhorred their graues: neither that they are carried as the soules of wicked men, vnto a place of excéeding torment, which is hel, Christ hauing first prepared this iourney for vs, but that they rather mount vp aloft into their heauenly fathers hands, &c.

[Sidenote: The Glosse of the canō law.]

[Sidenote: _Deut._ 18.]

And in the Popes canon law, _Causa._ 13. _quæst._ 2. _Fatendum_, we read, that many do beléeue that some come from yͤ dead to the liuing: euen as on the other side holy Scripture doth witnesse that =Paule= was caught vp from the liuing into Paradice. Vpon these words the glose saith, that some doo indéed so beleeue, but falsly, sith they be but fansies and vain imaginations, as it is in _Causa_.26. _quæstione_.5. _Episcopi_.

What farther may bee saide to those men that knowe these things, and neuerthelesse do beléeue that soules straie on the earth, I know not: and yet that I may laie out all thinges plainly, I will heere confute their chiefest arguments.

CHAP. VI.

A confutation of those mennes arguments or reasons, which
affirme, that dead mens soules doo appeare: And first
that is aunswered whiche certaine doo alleage, to witte,
that God is omnipotent, and therfore that he can worke
contrary to the ordinary course of nature.

First our aduersaries do laie against vs, that by the vsuall and common course of things, the soules of the godly abide in heauen, and the soules of the wicked in hell, vntill the last day, and do not walke at all: but yet that God may dispence with them to appear here sometimes, therby to instruct and admonish vs: And then =Samuel= did appeare after his death vnto king =Saule=, and =Moses= also which forsooke this life many yeres before: Likewise =Elias=, who was taken vp in to heauen in a firie charet, appeared vnto Christ our sauior & his thrée disciples, whom he tooke with him at his transfiguration in the mount. =Lazarus= also of _Bethanie_, returned from death into yͤ earth, and many other also were raised from death by Christ, his Apostles, and Prophets.

Farther they alledge this, yͭ Christs Apostles beléeued, that yͤ spirit or soule either of Christ, (as som of the fathers vnderstand it) or of som other person did appear vnto them. Besides to proue this matter, they alledge places out of the fathers, decrées of councels, & the common report yͭ hath bin bruted of those yͭ returned frō the dead. To al these reasons by Gods assistance, we will briefly and orderly answere.

[Sidenote: The soules do returne to instruct men contrary to the common course of nature, by the omnipotent power of god.]

As touching yͤ first obiection, yͭ al things are possible vnto God, we deny it not. We graunt then, that God can bring soules out of heauen or hel, and vse their trauell & seruice to instruct, comfort, admonish, & rebuke men. But for yͭ no text or example is found in holy scripture, that euer any soule came from yͤ dead, which did so scoole & warn men: or yͭ the faithfull learned or sought to vnderstand any thing of the soules deceased, we cannot allow yͤ sequele of their reason. We may not of Gods almightie power inferre conclusions to our pleasure. For this is a principle holdē in schooles, yͭ the reason doth not truly folow, yͭ is set from yͤ power of doing, to the déed done. For God doth nothing against himself, or his word writen, to warrāt their reson: they shuld first haue proued, that it was gods wil, yͭ soules shuld return into the erth: for so do holy fathers intreat of gods almightie power.

[Sidenote: How we oght to reason of the omnipotent power of God.]

=Tertullian= against =Praxias= saith: Truly I neuer thought that any thing was hard to bee done of God, we may faine of God what we list, as if he had done the same, because he is able to doo it. But we must not beléeue that God hath therefore done all things, because he is able to doo them. But first wee ought to make enquirie whether hee hath done them.

[Sidenote: Ambrose.]

S. =Ambrose= in his sixt booke of epistles, and 37. epistle, writeth vnto =Cromatius= in this wise: Therefore what is there vnpossible vnto him? Not that thing which is harde to his power, but that which is contrary to his nature. It is vnpossible for him to lye, and this impossibilitie in him, procéedeth not of infirmitie, but of vertue and maiestie. For truth receiueth no lye, neither doth the vertue of God entertaine the vanitie of errour. Reade farther that which followeth in the same place.

[Sidenote: Hierome.]

=Hierome= writing to =Eustochia=, of the preseruing of her virginitie, saith: I will boldly auouch this one thing, that though God can do all things, yet can he not restore a virgin after her fall.

[Sidenote: Augustine.]

=Augustine= in the tenth chapter of his fifth booke _De ciuitate dei_ hath: That God is sayd to be omnipotent in dooing that he will, and not in doing that he will not. Againe he addeth: Gods power is not hereby any whit diminished, when we say, that God cannot die or be deceiued. And immediately, therefore he cannot doo some things because he is omnipotent, &c.

[Sidenote: Theodoret.]

=Theodoret= also teacheth vs, that it may not absolutely without exception be pronounced, that all things are possible vnto God. For who so doth precisely affirme this, dooth in effect say this much, that all things both good and bad are possible vnto God, &c. Wherefore féeble is that obiection of theirs: God can sende soules vnto men, to teache and admonish them; therefore these spirites that praye ayde, bee soules that come out of Heauen or Hell. In the meane time we do not denie the power of God, as some do maliciously report of vs: but we wold not haue the same made a denne or couert of errors.

[Sidenote: VVee must learn nothing of the dead. _Deut._18.]

Heare what the Lorde our God in the 18. of =Deuteronomie= speaketh: When thou shalt come into the lande whiche the Lorde thy God giueth thée, doo not thou learne to doo after their abhominable rites, and vsages of those nations. Let none bee founde among you, that maketh his sonne or his daughter to passe through the fire: nor a diuiner that doth foreshew things to come, nor a sorcerer, nor a witche, nor a charmer, nor one that consulteth with spirits, nor an inchanter, nor a Magitian, nor one that raiseth vp the dead. For the Lorde doeth abhorre all that doo such things: and because of these abhominations, the Lord thy God hath cast them out before thée. Be thou therfore sound and perfect before the Lord thy God: and by and by he promiseth to send them that great Prophet whom they should heare.

[Sidenote: _Esay_ .8.]

[Sidenote: _Luke_ .22.]

In the 8. of =Esay=, it is written: If they say vnto you, enquire of them which haue a spirite of diuination, which whisper and murmure softely in youre eares to deceiue you. Should not euery people or nation enquire at their God? what shall they go from the liuing to the dead? Let them goe vnto the lawes testimonie, suche as haue no light, should they not speake according to this word, which who so should contemne, shall be hardened and hunger, &c. Heereby we doo vnderstand, that vnder a great penaltie God hath precisely forbidden, that we shoulde learne and searche out any thing of the dead. He alone woulde be taken for our sufficient schoolemaister. In the Gospell we read: They haue =Moses= and the Prophets, let them heare them. Vnto these may be added testimonies out of the Apostles writings, that God doth not send vs soules hither to informe vs. The common and ordinarie way whereby it pleaseth God to deale with vs, is his word. Therwithall should we content our selues, and not wait for new reuelations, or receiue any thing that doth not in all points agrée therewith. But as touching this matter, we wil speak more in his proper place.

CHAP. VII.

That the true Samuell did not appeare to the Witch in
Endor.

[Sidenote: _Matth._8.]

Now touching yͤ examples by them commonly alleaged, which do think that the souls of yͤ dead do return again vnto the liuing vpō the earth: I wil first intreat of =Samuels= apparition, of which matter now adaies there is great contentiō and reasoning. And (as I trust) I shall proue by strong arguments, that very =Samuell= himself did not appeare in soule and bodie, neither that his bodie was raised vp by the sorcerers, which perchance then was rotten & consumed vnto dust in the earth, neither yͭ his soule was called vp, but rather some diuellish spirit. First the author of the two bookes of =Samuel=, saith: that =Saule= did aske counsell of the Lord, and that he would not answere him, neither by Visions, nor by =Vrim=, nor by his Prophets. Wherefore if God disdained by his Prophets yet liuing, and other ordinary wayes to giue answer vnto him, whom he had alreadie reiected, we may easily coniecture, that he would much lesse haue raised a dead Prophet to make him answere. And the rather, for that as we haue a little before said, the lawe of God hath seuerely by a great threatening, forbidden to learne ought of the dead, and would not haue vs to searche for the trueth of them, nor that any man vse diuination by Spirites, and suche other diuellishe Artes. Secondly, if verie =Samuell= indéede appeared, that muste of necessitie haue come to passe, either by the will of God, or by the worke of arte Magike. But Gods will was not that =Samuel= should retourne. For he hath condemned Necromancie, and would not haue vs to aske counsel at the dead: and that the spirit of God did that which was contrary herevnto, or did permit the Saints to do it, or was present with them that did ought contrary thereto, it may not be graunted. And that those things were done by the force and operation of Art Magike, wée can not affirme. For the wicked spirit hath no rule or power ouer the soules of the faithfull to bring them out of their places when he lust, sith they be in the hand of God, and the bosome of =Abraham=, nay (which is lesse) he hath no power ouer filthy and vncleane swine, for he was driuen (as we reade in the viii. chapter of Mathew) to beg leaue, before he could enter into the heard of swine: and how then should he haue any power ouer the soule of man? yet can it not be denied, that God somtimes for certain causes doth giue the Diuell and his seruants, Magitians & Necromancers, power to do many things, as to hurt and lame man and beast, and to worke other straunge things. But that God dooth giue the Diuell leaue to raise dead bodies, or to call, bring foorth, or driue away soules especially out of Heauen, it hath no grounde at all in Scripture, neither can there be any reasonable cause alledged, wherefore God would or should giue the Diuell licence to doo these things contrary to the vsuall and common order, yea and againe his owne expresse commaundement. For vayne and childishe is the cause heereof that is giuen of some men, that =Samuell= shoulde appeare to terrifie and astonishe =Saule=: as if God coulde not haue feared him by other waies and meanes. Was he not before vtterly abashed and dismayed? Thirdly, if =Samuell= were brought backe, the same was done either by his will and consent, or without the same, but that he did fréely and of his owne accord obey the sorcerers, no man I thinke is so blinde to imagine.

[Sidenote: Wordes of thēselues haue no force.]

[Sidenote: Iupiter Elicius.]

[Sidenote: Plinie.]

For that were vtterly repugnant to the Lawe of God, that hee shoulde confirme Witchcraft and Sorcerie by his example. If the Witch had called for =Samuell=, whilest he liued, doubtlesse he would haue not approached vnto hir. And how then can we beléeue that he came to hir after his death? We may not so say, that the Witch compelled him to resort to hir against his will: for the Diuel hath no power ouer the soules of the godly, and Magike of it selfe is of no force. Heathenish superstition no doubt it is, that wordes vttered by Magitians, after their peculiar manner, or figures drawne, should haue suche a secret and hidden operation. For the Heathens beléeued that they could with a certain set stile & number of words, bring and draw downe =Iupiter= out of Heauen. Wherfore they termed him =Iupiter Elicius=. There are also certaine superstitious persons in these our daies, which go about to cure diseases by certaine rites of blessings, and by coniurings. Some hang aboute their neckes certaine scrolles of Paper, in which ther are written diuers strange words, but whether wordes of themselues haue any force at all, reade =Plinie= in his 28. booke, and 2. chapter, and =Cælius Rhodiginus= in his 16. booke and 16. chapter of Antiquities.

[Sidenote: _Apoc._19.21.]

[Sidenote: _Rom._12.]

[Sidenote: _Actes_.12.]

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.]

=Tertullian= in his booke _De Anima_ mentioneth, that there were some euen in his dayes, which professed they could raise vp and reclaime soules from the hellishe habitation. And he calleth Arte Magike, the second Idolatrie, in the whiche the diuels doo as well fayne themselues to bee dead men, as they doo in the other to bee Gods. So doo these subtle spirites lurke, and doo many straunge things vnder the pretence of deade men. He addeth, that Magike is thought to conuey soules out of Hell which lye there in rest, and to represent them vnto our sighte, by reason that it sheweth a vaine vision, and counterfeiteth the shape of a bodie. Neither is it a harde matter for him to bleare and beguile the outward eyes, who can easily darken and dazell the inwarde sighte of the minde. The Serpents that were brought foorth by the inchaunters rods, séemed to the _Egiptians_ to be bodies, but the truth of =Moises= deuoured vp the Magitians lye. =Simon= also and =Elimas= the Magitians, did many signes and wonders against the Apostles &c. Hée addeth, that euen in his time those heretikes named properly Simonistes of =Simon= the Magitian, the first author of that sect, did with suche greate presumption aduaunce their arte, that they professed they coulde rayse from the dead, euen the soules of the Prophets. &c.

[Sidenote: Lactantius.]

=Lactantius= in the .2. booke & 17. chap. =De origine erroris=, writeth, that euill angels lurking vnder the names of the dead, did wound and hurt the liuing, that is, they tooke vnto themselues the names of =Iupiter= and =Iuno=, whome the heathens tooke to be gods, or as we now say, they tooke vnto them the names of S. =Sebastian=, =Barbara=, and others.

[Sidenote: Idem.]

In the 7. booke and 13. chap. he saith, that the Magitians with certaine inchauntmentes did call soules out of hell. But this may not so be vnderstood, that =Lactantius= was of this iudgement, that they by their wicked arts did bring the soules back again into their dead bodies: but that they did so vaunt and boast that they had raised vp this and that soule. He also confuteth the opinion of the Ethnikes, prouing by the testimonie of the very Magitians, whom they highly reuerenced, that the soule was immortall. These men affirmed and taught, that they did call vp soules from the dead, the which point, euen those of the Gentiles beléeued, who notwithstanding thought, that the soule did straightway die with the bodie.

=Iustine= the Martire, in the second Apologie which he wrote in the defence of Christians, hath these wordes: I will (saith he) say the truth: In times past wicked angels through vain visions deceiued women, and children, and with straunge and monstrous sightes made man afraide, by whiche meanes they often wroong that oute of foolishe and rude persons, which by reason they coulde neuer get of them. And therefore not knowing that these were the Diuels engines and policies tending to delude them, they by one consent termed the workers of these slie conueyances, by the name of Gods, assigning to eache of them their proper names, as best pleased themselues. &c.

Afterwardes in the same Apologie hée exhorteth the Heathens, that they would not deny mens soules after this life to be endued with sense, but at the least way, would giue credit to their owne Necromancers, who teach that they call vp mens soules. Also let them beléeue those yͭ affirme they haue bin vexed with spirits of dead men, which persons the common people term furious & frantike bodies. In =Augustin= _De ciuitate dei_, many such things be cōteined.

Now what dreadfull, strange, and maruellous ceremonies they vsed when they went about by their Magicall Artes to call vp the soules of the dead, a man may sée in the sixth booke of =Lucan= the Poet: where he setteth foorth how =Erictho=, a famous Witche in _Thessaly_, reuiued and restored a souldiour to life againe, who was lately slaine before. Which act he did at the request of =Sextus Pompeius=, that so he might by him learne what woulde be the issue of the battaile fought at _Pharsalia_.

This kind of Magike they properly terme =Necromancie=, or =Phycomancie=, which is wrought by raising vp the spirits and soules of the dead. Of which there were diuerse sorts. For sometime appeared vnto men the whole bodies of the dead, but at an other time onely ghostes and spirits: and often nothing was heard, sauing onely a certaine obscure voyce.

=Plutarch= in the life of =Cimon=, (as hée is translated by =Ioachimus Camerarius=, in the Preface on =Plutarches= bookes, _De oraculis quæ defecerint_, & _de conseruata figura, Ei, Delphis_ writeth, that =Pausanias=, when he had taken the Citie of _Bizance_, sent for =Cleonice=, a mayden of noble parentage, to haue vnhonest company with her. Whom her parents partly by necessitie, and partly for fear, sent vnto him. But after that the virgin had once obteined so much of his waiters in his priuie Chamber, that they should at her first entrance, put out the lightes, she in the darke going softly towardes =Pausanias= bedde, by the way stumbled on the candlesticke, and ouerthrew it against her will, as he laie a sléepe in his bedde, who being troubled with the sodaine noyse, drew a swoord that laie by him, and therewith slewe the virgine, as she had bene his enemie, which went priuily to set vpon him. But she being thus slaine with that deadly stroake, would neuer suffer =Pausanias= to take his quiet rest, but in a vision appearing vnto him in the night season, denounced sentence of hatred against this noble captaine, in these words.

[Sidenote: Ephori amōgest the Lacedemonians were Magistrates, who in certaine cases were aboue kings, vnto whom appeales were made from kings: euen as amongst the Romans, they appealed from the Consuls to the Tribunes.]

Στεῖχε δἱχες ἆσσον μάλα τοι χαχὸν άνδράσιν ὕβρις which is, Answere to the lawe, for wrong is an euill thing vnto all men. This heinous déede of =Pausanias= was verie gréeuously taken of all his companions, who therefore vnder the conduction of captaine =Cymo= sette on him, and chased him out of _Thracia_. And thus hauing lost the Cities of _Bizance_, when (as it is reported) the fight continued in troubling him, he fledde vnto _Necyomantium_, at _Heraclea_, where the soule of =Cleonices= being called vp, hée by intreatie pacified her displeasure. Shée did there both present her selfe vnto his sight, and also told him, it should shortly come to passe, that the euill towardes him should cease, assoone as he came to _Sparta_. Hereby priuily intimating his death, &c. This =Pausanias= did at the first soberly and discréetely demeane himselfe, but afterwardes béeing puffed vp with such victories as he had obteined, he ruled and raigned lyke a verie Tyraunt. Wherefore when the Magistrates called =Ephori=, would haue committed him to prison, he tooke Sanctuarie in a Temple, where he was shut vp vntill he famished through hunger.

I might here heape togither many such like Histories, to proue euidently what this =Samuel= was. In other matters also, if God licence him, the Diuel is not destitute of power, and how craftie and readie he is for all assaies, experience doth well declare.

Furthermore graunt that, wherin the pith and strength of the question doth consist (which can neuer be proued by scripture) that God did permit =Samuell= to returne and to prophesie things to come after his death, yet will it not thereof follow, that such visions should now be shewed also, or that those things should be out of hand credited and done which they commaund.

God in times past, did often in visible shape send his Angels vnto men, but now we heare not that many are sent vnto men, neither indéed is the same necessary. When the Apostles liued here, many notable miracles were done, but now for certaine good causes, they cease and fall away, for whatsoeuer is necessary for our saluation, is expresly conteined in the word of God. These notes touching =Samuels= appearing, may suffise.

CHAP. X.

Moyses and Elias appeared in the Mounte vnto Christ our
Lord: many haue bene raised from the dead both in bodie
and soule, and therefore soules after they are departed,
may returne on earth againe.

[Sidenote: _Mat.17._ Moses & Elias appeared.]

In like manner they obiect vnto vs, out of the 17. of =Matthew=, that =Moses= and =Helias= were séene in the Mount, (which is called by the olde Writers _Tabor_,) with our Lord Iesus, by the Apostles whom he had chosen for the same purpose, and that they did speake with him. =Luke= telleth of what matters they communed with him, to wit of his death, that is yͤ death of the crosse. Thereupon they gather, that the soules of dead men may come againe into earth & appeare vnto men: we haue graunted before that God is able to send soules again into the earth, but that it is his will so to do, or that it is necessary especially at these dayes, is not yet proued. =Moses= and =Helias= appeared appeared not to al the Apostles but only to thrée, neither did they speake to those thrée, they brought no new Doctrine, they commanded them not to build Churches in their honor, or to do any such like thing, whether that their soules came alone, or their bodies: also sure it is, they were not sent to the Apostles, but to Christ onely.

It was very necessary, that they which should be Christs witnesses, shuld very wel vnderstand, that both yͤ Law and the Prophets, do beare record vnto our Sauior Christ, that he shuld die for the world, and come again in the latter day, to raise vp the dead bodies, to glorifie them, & to carry them with him, into eternal blisse. And for this cause, God would haue these two excellent Prophets séene of the Apostles.

[Sidenote: Lazarus came againe on earth. _Iohn 11._]

=Lazarus= soule did not only appeare, but he came againe both in bodie & soule, as =Iohn= witnesseth in his 11. chap. he is as it were a sure token, of our true resurrection, which shall be in the last day, as also others, which our Sauiour Christ, the Apostles, and in auncient time, the Prophets haue raised from the dead. You shall neuer read that either =Lazarus=, or any other haue tolde where they were while they were dead, or what kind of being there is in the other world, for these things are not to be learned and knowne of the dead, but out of the word of God.

[Sidenote: _Matth.27._ At the resurrectiō of christ many rose againe.]

[Sidenote: Augustine.]

The like may be said to that which is in the 27. chap. of S. =Matthew=, that when Christ suffered on the Crosse, the graues were opened, & afterwards on the day of his resurrection, many dead bodies did arise, & appeared to many at _Hierusalem_. The soules of the dead did not only appeare, neither did they warne the liuing, or command them to doo this or that for yͤ deads sake, to wit, either to pray for them, or to go on pilgrimage to saints, &c. But yͤ dead with their soules and bodies togither, came into the earth: for héereby God would shewe, that he by his death hath ouercome and destroyed death to the faithfull, and that at the last day their soules and bodies shall be knit togither, and liue with God for euer. Now what these holy men were that rose againe, and whether they remained any time in this present life, or died againe, or went with Christ into heauen, looke the iudgement of =S. Augustine= in his 99. Epist. to =Euodius=, and his 3. booke _De mirabilibus. cap.13._

[Sidenote: Spiridion raised his daughter.]

[Sidenote: Ruffinus.]

To these we may ioyne that which =Ruffinus= writeth in his ecclesiastical history, 1. booke, 5. chap. and which =Socrates= repeateth in his first booke & 12. chap. touching =Spiridion= Bishop of _Cyprus_. He had a daughter called =Irene=, with whome a certaine friend of hers left gorgious apparrell, she being more wary than néeded, hid it in the ground, and within a while died. Not long after cōmeth this man yͭ owned the apparel, & hearing say yͤ maiden was dead, goeth to her father whom sometimes he accuseth, & sometimes intreateth. The old father supposing this mans losse to be his owne calamitie, cōmeth to his daughters graue, & there calleth vpō god, beseeching him yͭ he wold shew him before yͤ time, the resurrection which is promised. And his hope was not in vaine, for the virgin being reuiued, apeared to her father, & shewed the place wher she had hid the apparel, & so departed again.