Book VII, chapters 6–12: The Witch of Endor and the raising of Samuel

CHAP. VI. Apollo, who was called Pytho, compared to the Rood of Grace: Gregories Letter to the Devil confuted.

WHat need many words to confute this fable? For if Gregory had been an honest man, he would never have willingly permitted, that the people should have been further Cosened with such a lying spirit; or if he had been half so holy as Eusebius maketh him, he would not have consented or yielded to so lewd a request of the Priest, nor have written such an impious Letter, no not though good might have come thereof: And therefore as well by the impossibility and folly contained therein, as of the impiety (whereof I dare excuse Gregory) you may perceive it to be a lye. Me thinks they which still maintain that the Devil made answer in the Idol of Apollo, &c. may have sufficient perswasion to revoke their erroneous opinions, in that it appeareth in record, that such men as were skilful in Augury, did take upon them to give Oracles at Delphos in the place of Apollo; of which number Tisanius the son of Antiochus was one: But vain is the answer of Idols. Our Rood of grace, with the help of little S. Rumbal, was not inferior to the Idol of Apollo; for these could not work eternal miracles, but manifest the internal thoughts of the heart, I believe with more lively shew, both of humanity and also of Divinity, then the other. As, if you read M. Lamberts book of the perambulation of Kent, it shall partly appear. But if you talk with them that have been beholders thereof, you will be satisfied herein. And yet in the blind time of Popery, no man might under pain or damnation, nor without danger of death, suspect the fraud. Nay, what Papists will yet confess they were Idols, though the wiers that made their eyes gogle, the pins that fastened them to the posts to make them seem heavy, were seen and burnt together with the Images themselves, the knavery of the Priests bewrayed, and every circumstance thereof detected and manifested?

CHAP. VII. How divers great Clerks and good Authors have been abused in this matter of spirits through false reports, and by means of their credulity have published lies, which are confuted by Aristotle and the Scriptures.

PLutarch, Livy, and Valerius Maximus, with many other grave Authors, being abused with false reports, write, that in times past beasts spake, and that Images could have spoken and wept, and did let fall drops of blood, yea and could walk from place to place; which they say was done by procreation of spirits. But I rather think with Aristotle, that it was brought to pass, Hominum & sacerdotum deceptionibus, to wit, by the cosening art of crafty Knaves and Priests. And therefore let us follow Isaiah's advice, who saith, When they shall say unto you, enquire of them that have a spirit of Divination, and at the Soothsayers, which whisper and mumble in your ears to deceive you, &c. enquire at your own God, &c. And so let us do. And here you see they are such as run into corners, and cosen the people with lies, &c. for if they could do as they say, they could not aptly be called lyers, neither need they to go into corners to whisper, &c.

CHAP. VIII. Of the Witch of Endor, and whether she accomplished the raising of Samuel truly, or by deceipt; the opinion of some Divines hereupon.

THe Woman of Endor is comprised under this word Ob; for she is called Pythonissa. It is written in 1 Sam. 28. that she raised up Samuel from death; and the other words of the text are strongly placed, to inforce his very resurrection. The mind and opinion of Jesus Sirach evidently appeareth to be, that Samuel in person was raised out from his grave, as if you read Eccl. 46.19, 20. you shall plainly perceive. Howbeit, he disputeth not there, whether the story be true or false, but only citeth certain verses of 1 Sam. 28. simply according to the letter, perswading to manners and the imitation of our vertuous predecessors, and repeating the examples of divers excellent men, namely, of Samuel; even as the text it self urgeth the matter, according to the deceived mind and imagination of Saul, and his Servants: And therefore in truth, Sirach spake there according to the opinion of Saul, which so supposed; otherwise it is neither Heresie nor Treason to say he was deceived.

He that weigheth well that place, and looketh it advisedly, shall see that Samuel was not raised from the dead, but that it was an illusion or cosenage practised by the Witch: For the souls of the righteous are in the hands of God: according to that which Chrysostom saith, Souls in a certain place expecting judgement, and cannot remove from thence. Neither is it Gods will, that the living should be taught by the dead. Which things are confirmed and approved by the example of Lazarus and Dives; where it appeareth, according to Deut. 18. that he will not have the living taught by the dead, but will have us stick to his Word, wherein his will and testament is declared. Indeed Lyra and Dionysius incline greatly to the latter. And Lyra saith, That as when Balaam would have raised a Devil, God interposed himself; so did he in this case bring up Samuel, when the Witch would have raised her Devil: which is a probable interpretation. But yet they dare not stand to that opinion, least they should impeach S. Augustines credit, who, they confess, remained in judgement and opinion, without contradiction of the Church, that Samuel was not raised; for he saith directly, That Samuel himself was not called up. And indeed, if he were raised, it was either willingly, or per force; if it were willingly, his sin had been equal with the Witches.

And Peter Martyr, me thinks, saith more to the purpose, in these words, to wit, This must have been done by Gods good will, or per force of art magick: it could not be done by his good will, because he forbad it; nor by art, because Witches have no power over the godly. Where it is answered by some, that the commandement was only to prohibit the Jews to aske counsel of the dead, and so no fault in Samuel to give counsel: We may as well excuse our Neighbours wife, for consenting to our filthy desires, because it is only written in the Decalogue, Thou shalt not desire thy neighbours wife. But, indeed, Samuel was directly forbidden to answer Saul before he dyed; and therefore it was not likely that God would appoint him when he was dead, to do it.

CHAP. IX. That Samuel was not raised indeed, and how Bodin and all Papists dote herein, and that souls cannot be raised by Witchcraft.

FUrthermore, it is not likely that God would answer Saul by dead Samuel, when he would not answer him by living Samuel; and most unlikely of all, that God would answer him by a Devil, that denyed to do it by a Prophet. That he was not brought up per force, the whole course of the Scripture witnesseth, and proveth; as also our own reason may give us to understand. For what quiet rest could the souls of the elect enjoy or possess in Abrahams bosome, if they were to be plucked from thence at a Witches call and commandement? But so should the Devil have power in heaven, where he is unworthy to have any place himself, and therefore unmeet to command others.

Many other of the Fathers are flatly against the raising up of Samuel; namely, Tertullian in his book De anima: Justin Martyr, In explicatione, quae. 25. Rabanus, In epistolis ad Bonos. Abat. Origen, In historia de Bileamo, &c. Some other dote exceedingly herein, as namely, Bodin and all Papists in general; also Rabbi Sedias Hajas, and also all the Hebrews, saving R. David Kimchi, which is the best writer of all the Rabbins; though never a good of them all. But Bodin, in maintenance thereof, falleth into many absurdities, proving by the small faults that Saul had committed, that he was an elect; for the greatest matter, saith he, laid unto his charge, is the reserving of the Amalekites cattel, &c. He was an elect, &c. confirming his opinion with many ridiculous fables, and with this argument, to wit, his fault was too little to deserve damnation; for Paul would not have the incestuous man punished too sore, that his soul might be saved. Justin Martyr in another place was not only deceived in the actual raising up of Samuels soul, but affirmed, that all the souls of the Prophets and just men are subject to the power of Witches. And yet were the Heathen much more fond herein, who (as Lactantius affirmeth) boasted that they could call up the souls of the dead, and yet did think that their souls dyed with their bodies. Whereby is to be seens how alwayes the world hath been abused in the matters of Witchcraft and Conjuration. The Necromancers affirm, that the spirit of any man may be called up, or recalled (as they term it) before one year be past, after their departure from the body: Which C. Agrippa, in his book De occulta Philosophia saith, may be done by certain natural forces and bonds. And therefore corpses in times past were accompanied and watched with lights, sprinkled with holy water, perfumed with incense, and purged with prayer all the while they were above ground: otherwise the Serpent (as the Masters of the Hebrews say) would devour them, as the food appointed him by God, Gen. 3. alledging also this place, We shall not all sleep, but we shall be changed; because many shall remain for perpetual meat to the Serpent: whereupon riseth the contention between him and Michael, concerning the body of Moses, wherein Scripture is alledged. I confess that Augustine, and the residue of the Doctors, that deny the raising of Samuel, conclude, that the Devil was fetcht up in his likeness; from whose opinions (with reverence) I hope I may dissent.

CHAP. X. That neither the Devil nor Samuel was raised, but that it was a meer cosenage, according to the guise of our Pythonists.

AGain, if the Devil appeared, and not Samuel, why is it said in Eccl. that he slept? for the Devil neither sleepeth nor dyeth. But in truth we may gather, that it was neither the Devil in person, nor Samuel: but a circumstance is here described according to the deceived opinion and imagination of Saul. Howbeit Augustine saith, that both these sides may easily be defended. But we shall not need to fetch an exposition so far off: for indeed (me thinks) it is Longe petita; nor to descend so low as hell, to fetch up a Devil to expound this place. For it is ridiculous (as Pompanacius saith) to leave manifest things, and such as by natural reason may be proved, to seek unknown things, which by no likelihood can be conceived, nor tryed by any rule of reason. But insomuch as we have liberty by S. Augustines rule, in such places of Scripture as seem to contain either contrariety or absurdity, to vary from the letter, and to make a godly construction agreeable to the word; let us confess that Samuel was not raised, for that were repugnant to the word, and see whether this illusion may not be contrived by the art and cunning of the Woman, without any of these supernatural devices; for I could cite a hundred Papistical and cosening practices, as difficult as this, and as cleanly handled. And it is to be surely thought, if it had been a Devil, the text would have noted it in some place of the story, as it doth not: But Bodin helpeth me exceedingly in this point, wherein he forsaketh, he saith, Augustine, Tertullian, and D. Kimchi who say it was the Devil that was raised up; which, saith Bodin, could not be; for that in the same communication between Saul and Samuel, the name of Jehovah is five times repeated, of which name the Devil cannot abide the hearing.

CHAP. XI. The objection of the Witchmongers concerning this place fully answered, and what circumstances are to be considered for the understanding of this story, which is plainly opened from the beginning of 1 Sam. 28. to ver. 12.

WHere such a supernatural miracle is wrought, no doubt it is a testimony of truth, as Peter Martyr affirmeth. And in this case it should have been a witness of lyes; for, saith he, a matter of such weight cannot be attributed to the Devil, but it is the mighty power of God that doth accomplish it. And if it lay in a Witches power to call up a Devil; yet it lyeth not in a Witches power to work such miracles; for, God will not give his power and glory to any creature. To understand this place, we must diligently examine the circumstance thereof: It was well known, that Saul, before he resorted to the Witch, was in despair of the mercies and goodness of God; partly for that Samuel told him long before, that he should be overthrown, and David should have his place; and partly, because God before had refused to answer him, either by Samuel when he lived, or by any other Prophet, or by Urim or Thummim, &c. And if you desire to see this matter discussed, turn to 1 Sam. 28. and confer my words therewith.

Saul seeing the host of the Philistines come upon him, which thing could not be unknown to all the people, fainted, because he saw their strength, and his own weakness, and specially that he was forsaken: so as being now strait of mind, desperate, and a very fool, he goeth to certain of his servants that saw in what taking he was, and asked them for a Woman that had a familiar Spirit, and they told him by and by, that there dwelt one at Endor. By the way you shall understand, that both Saul and his Servants, meant such a one as could by her Spirit raise up Samuel, or any other that was dead and buryed: Wherein you see they were deceived, though it were true, that she took upon her so to do. To what use then served her familiar spirit, which you conceive she had, because Sauls servants said so? Surely, as they were deceived and abused in part, so doubtless were they in the rest; for to what purpose, I say, should her familiar serve, if not for such intents as they reported, and she undertook? I think you will grant, that Sauls men never saw her familiar; for I never heard any yet of credit say, that he was so much in the Witches favour, as to see her Devil; although indeed we read amongst the Popish trumpery, that S. Cicilie had an Angel to her familiar, and that she could shew him to whom she would, and that she might ask and have what she or her friend list; as appeareth in the lesson read in the Popish Church on S. Cicilies day. Well, I perceive the Woman of Endors spirit was a counterfeit, and kept belike at her closet at Endor, or in the bottle, with mother Alices Devil at Westwell, and are now bewrayed and fled together to Limbo patrum, &c. And though Saul were bewitched and blinded in the matter, yet doubtless a wise man would have perchance espied her knavery. Me thinks Saul was brought to this Witch, much after the manner that Doctor Burcot was brought to Feats, who sold master Doctor a familiar, whereby he thought to have wrought miracles, or rather to have gained good store of money. This fellow by the name of Feats was a Jugler, by the name of Hilles a Witch or Conjurer, every way a Cosener; his qualities and feats were to me, and many others, well known and detected: And yet the opinion conceived of him, was most strange and wonderful, even with such and in such cases, as it grieveth me to think of; specially because his knavery and cosenage reached to the shedding of innocent blood. But now forsooth, Saul covereth himself with a net; and because he would not be known, he put on other garments: but to bring that matter to pass, he must have been cut shorter by the head and soulders, for by so much he was higher then any of the people: and therefore whatsoever face the crafty quean did set upon it, she knew him well enough. And for further proof thereof, you may understand, that the Princes of the Jews were much conversant with the people. And it appeareth manifestly, that Saul dwelt very near to Endor, so as she should the rather know him; for in the evening he went from his lodging unto her house: neither should it seem that she was gone to bed when he came; but because that may be uncertain, you may see in the process of the text, That in a piece of the night he went from his house to hers, and with much ado intreated her to consent to his request. She finished her conjuration, so as both Sauls part, the Witches part, and also Samuels part was played; and after the solemnization thereof, a Calf was killed, a batch of Bread baked, and a supper made ready and eaten up; and after all this, he went home the same night; and had need so to do, for he had some business the next day. By these and many other circumstances, it may be gathered, that she dissembled, in saying, she knew him not, and consequently counterfeited, and made a fool of him in all the rest.

It appeareth there, that he, with a couple of his men, went to her by night, and said, Conjecture unto me by thy familiar spirit, and bring me up whom I shall name unto thee. The godly-learned know, that this was not in the power of the Witch of Endor, but in the God of heaven only to accomplish. Howbeit, Saul was bewitched so to suppose; and yet is he more simple that will be overtaken with the devises of our old Witches, which are produced to resemble her. And why should we think, that God would rather permit the Witch to raise Samuel, then that Dives could obtain Lazarus to come out of Abrahams bosome, upon more likely and more reasonable conditions? Well now doth this strumpet (according to the guise of our cosening Witches and Conjurers) make the matter strange unto Saul, saying, that he came to her in a snare, &c. But Witches seldome make this objection, saving when they mistrust that he which cometh to them will espie their Jugling: for otherwise, where the Witchmonger is simple and easie to be abused, the Witch will be as easie to be intreated, and nothing dangerous of her cunning; as you see this Witch was soon perswaded, notwithstanding that objection, because she perceived and saw that Saul was afraid and out of his wits: And therefore she said unto him, Whom shall I raise up? As though she could have brougt unto him Abraham, Isaac, or Jacob; who cannot hear us, therefore cannot rise at our call: For it is written, Look thou down from heaven and behold us, &c. as for Abraham he is ignorant of us, and Israel knoweth us not.

CHAP. XII. 1 Sam. 28.12, 13, 14. expounded, wherein is shewed, That Saul was cosened and abused by the Witch; and that Samuel was not raised, is proved by the Witches own talk.

THe manner and circumstance of their communion, or of her conjuration, is not verbatim set down and expressed in the text; but the effect thereof briefly touched: yet will I shew you the common order of their conjuration, and specially of hers at this time used. When Saul had told her, that he would have Samuel brought up to him, she departed from his presence into her Closet, where doubtless she had had her familiar, to wit, some lewd crafty Priest, and made Saul stand at the door like a fool (as it were with his finger in a hole) to hear the cosening answers, but not to see the cosening handling thereof, and the counterfeiting of the matter: And so goeth she to work, using ordinary words of Conjuration, of which there are sundry varieties and forms (whereof I shall have occasion to repeat some in another place) as you see the Juglers (which be inferior Conjurors) speak certain strange words of course, to lead away the eie from espying the manner of their conveyance, whilest they may induce the mind to conceive and suppose that he dealeth with Spirits, saying, Hay, fortune fury, nun q; credo, passe, passe, when come you sirra! So belike after many such words spoken, she said to her self, Lo now the matter is brought to pass, for I see wonderful things: So as Saul hearing these words, longed to know all, and asked her what she saw: whereby you may know that Saul saw nothing, but stood without like a mome, whilest she played her part in her closet, as may most evidently appear by the 21 ver. of this Chap. where it is said, Then the woman came out unto Saul. Howbeit, a little before she cunningly counterfeited that she saw Samuel, and thereby knew that it was Saul that was come unto her: whereby all the world may perceive the cosening, and her dissimulation; for by that which hath been before said, it must needs be that she knew him. And (I pray you) why should she not have suspected as well him to be Saul before, when in express words he required her to bring unto him Samuel, as now when Samuel appeared unto her?

Well, to the question before proposed by Saul, she answereth and lyeth, that she saw Angels or Gods ascending up out of the earth. Then proceedeth she with her inchanting phrases and words of course, so as thereby Saul gathereth and supposeth that she hath raised a man; for otherwise his question dependeth not upon any thing before spoken: For when she hath said, I saw Angels ascending, &c. the next word he saith is, What fashion is he of? which (I say) hangeth not upon her last expressed words: And to this she answered not directly, that it was Samuel; but that it was an old man lapped in a mantle: as though she knew not him that was the most notorious man in Israel, that had been her neighbour by the space of many years, and upon whom (while he lived) every eye was fixed, and whom also she knew within less then a quarter of an hour before; as by whose means also she came acquainted with Saul. Read the text and see.

But she describeth his personage, and the apparel which he did usually wear when he lived; which if they were both buryed together, were consumed and rotten, or devoured with worms before that time. Belike he had a new mantle made him in heaven; and yet they say Taylors are skanty there, for that their consciences are so large here. In this Countrey men give away their garments when they dye; if Samuel had so done, he could not have borrowed it again; for, of likelihood, it would have been worn out in that space, except the donor had been a better husband than I; for the testator was dead (as it is supposed) two years before.