A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on 1 Samuel · Chapter 28
1 Sam. CHAP. XXVIII.
THIS Chapter is a Narrative of the Preparations made, both upon the Philiſtines and upon the Iſraelites part, for the fatal Battle, wherein Saul had his fatal and final fall. Remarks upon the Firſt Part, the Philiſtines Preparations are,
Firſt, When Saul's ſin was now grown Ripe, and Ready for God's Sickle, when Samuel was Dead, ſo could not relieve Saul by his Prayers for him, as he had done while he was living, and when David was now become a weaned Child, Pſal. 131.2. and ſo fitted to come to the Kingdom; then God ſtirred up the Philiſtines to War againſt Iſrael, that Saul might meet with his Condigne Puniſhment at the laſt; and this the Philiſtines were the more encouraged to do, becauſe they had got David (their greateſt dread) amongſt them, whom therefore their King Courteth to fight for them, v. 1. promiſing to make him his Protector, and the Chief Captain of his Life-Guard, v. 2. When David had given him an ambiguous Anſwer to his Demand, ſaying, [Surely thou ſhalt know what thy Servant can do.]
N. B. Note well. Sure I am we ought to ſay ſo to God, and to give him the beſt of our beſt, Gen. 43.11. Though we cannot do what we ought, yet ought we to do what we can, though it be but a little, Mark 14.8. and that Little alſo be of his own, 1 Chron. 29.14. But David here doth not declare what he would do, either for Achiſh, or againſt him for Iſrael: Indeed he could doe neither with any Honeſty, ſeeing an indelible obligation lay upon David to ſight for God and his People, and he was not a little obliged in his fidelity to the Perſon of Achiſh for his favour and liberality, though his People bore a grudge againſt him and his, Chap. 29. ver. 3. yet could he not prove a Traytor to the King himſelf, and therefore giveth another Ambiguous Anſwer, as he had done Chap. 27.9, 10.
N B. The Law of Charity chargeth us to ſay, that David reſolved with himſelf neither to fight for the one, nor for the other, but relied upon the good providence of God to extricate him out of his preſent perplexities, either of betraying his truſt to Achiſh, or of fighting againſt God's People, neither of which could David do with a good Conſcience; and though he had brought himſelf into thoſe Briars by his own Carnal Counſel, Chap. 27.1, 2. yet God by his grace fetched him out. Chap 29.4. &c.
The Second Remark is, The Philiſtines gathered a very formidable Army, being encouraged that Saul had now neither Heaven to help him, becauſe holy Samuel had left him as forlorn) being now gone to Heaven, nor could he expect any help from Hell, becauſe he had put away all the Wizards out of the Land, ver. 3. according to God's Law, Levit. 19.31. & 20.6, 27. & Deut. 18.11. which he did (as is ſuppoſed) partly from a conceit that they (by their Witchcraft) had ſent that Evil Spirit upon him, &c.
N. B. For after Saul's rooting out of Witches, we have no mention of his Evil Spirit troubling him in the latter part of his life; which mercy was poſſibly granted him as a Reward for that Work, and partly that he might gain the repute of a Religious Prince after all his miſgovernment, which (in this his exigency) would be uſeful to him among all the Tribes.
N. B. Note well. From hence, how far a wicked Hypocrite may go in doing ſome of God's Commands to ſhew a falſe zeal for God, as Saul did in this, of putting down Witches, and in ſlaying the Gibeonites in his zeal alſo (as 'tis ſaid) 2 Sam. 21.1, 2.
The Third Remark is, Another encouragement the Philiſtims had, was not only Saul's Helpleſs ſtate, either from Heaven, or from Hell, to fight againſt them, but they had now got the Chief Champion of Iſrael (David) to fight for them; as Achiſh underſtood David's promiſe to him, and the King informed them accordingly; hereupon all the other four Lords of the Philiſtims joyn all their Forces with Achiſh (a petty King of Gath) and make a mighty Hoſt, and pitched in Shunem, ver. 4. a place famous for Abiſhag's Birth, 1 King. 1.3. and for Eliſha's Hoaſt, 2 King. 4 8, 10.
The Second Part is, The preparation of the Iſraelites to this fatal fight; the Remarks upon it are theſe,
The Firſt is, Saul ſeeks for help every way, and firſt Humane help, ſo muſters up as many Men as the Twelve Tribes of Iſrael would afford him, and pitcheth his Army in Gilbo, a place baneful to Saul and his Sons, Chap. 31.1. and therefore curſed by David, 2 Sam. 1.21. from the top of Gilboa Saul got a ſight of the Philiſtims vaſt Army, the Valley of …ezreel lying only betwixt them, juſt as it was in Chap. 17.1, 2 3 this ſight drove Saul into a dreadful conſternation, v. 5.
The Second Remark is, Hereupon Saul ſeeks for Divine help, ver. 6. Here he is ſaid to enquire of the Lord, but 'tis ſaid [Saul enquired not of the Lord] 1 Chron. 10.13, 14. He did ſaith this verſe, He did not ſaith that place, without any real, tho' ſeeming Contradiction: The Reaſon is rendred in the Civil Law [Ficta pro factis not habentur] feigned acts are not reckoned for real facts: Saul enquired here in a ſlight and perfunctory m…nner, as he had done Chap. 14.19, 37. and God's Law decides the Controverſie: When Iſrael thought they had kept many Faſts to God in their Seventy Years Captivity, God tells them they had kept none at all, Zech. 7.5.
N. B. Beſide, behold the Hypocriſie of Saul, both as to due order, and as to due time.
Firſt, He ſought not the Lord according to the Order God had appointed, Numb. 27.21. Saul had ſlain the Lord's Prieſts, and had driven Abiathar with the Ephod and Urim away▪ and if any Prieſt (of his conſtituting) did ſtand now before the Ark, yet the Ʋrim was gone, and as to the Prophets (if he had any) he cared not for their Counſel in his Proſperity, as Samuel, &c. So could not well expect comfort from them in his Adverſity.
Secondly, as to due time, though he had not God's Anſwer at his firſt asking, yet ſhould he have continued inſtant in Prayer, Col. 4.2. 1 Theſſ. 5.17. but he limits the Lord to his own time, Pſal. 78.41. and becauſe God would not anſwer him at the firſt, he ran to the Devil for an Anſwer. Flectere cum nequeo ſuperos, Acheronta movebo.
So Oedipus in Seneca, when he could not get an Anſwer from the Oracle, made uſe of Necromancy.
The Third Remark is, Saul's ſeeking for Diabolical help, when both the former fail'd him, he trembled to truſt in humane help, and his encouragement was dumb as to any Divine help, therefore now he cries [ſeek me a Woman with a Familiar Spirit] ver. 7. that is, ſuch a Dame as converſeth with the Devil and dead Mens Ghoſts, who by them can diſcover Future Events, Iſa. 8.19.
Mark here, (1.) He names not a Man, but rather a Woman, which (being the weaker Sex) is moſt apt to be addicted to ſuch Superſtitious and Diabolical Arts.
Mark (2.) Saul enquires of his Servants for ſuch a Woman: Oh Curſed Courtiers to promote this wicked practice. Had they indeed loved God and their King aright, they would in all faithfulneſs have diſwaded him from it, rather than inform him where he might meet with one of the Deviſ's Dames, that was dextrous for his Deſign.
N. B. No doubt but Doeg was an Old Dog at this Devliſh work, and one that could ſo readily direct Saul to her dwelling place, which could not well be done, but by thoſe that had been doing with this Dame upon the like Errand before.
Mark (3.) This Witch lay lurking at Endor, an obſcure place, Joſh. 17.11. Pſ. 83.10. Notwithſtanding Saul's Zeal to root them out.
The Fourth Remark is, Saul's Progreſs to Endor, oh how much unlike was this to a right Royal Progreſs, which commonly the Kings of the Earth do take in great Grandeur, and with Magnificent Equipage, &c. But this of Saul's was not only below that of a petty King, and much more below a King of Iſrael; but it was alſo more like the Progreſs of ſome poor Popiſh Pilgrim, that paſſeth along in all ſilence and obſcurity after a ſneaking manner in ſome ſordid Sackcloth Pilgrims habit, and whoſe Errand is as baſe, as his Perſon, Poſture, and Apparel are, namely to viſit ſome Popiſh mock-ſhrine, ſuch as the feathers of a Gooſe, devoutly preſerved for the pretended feathers of the Angel Gabriel. As if Angels mowted like Fowls, thoſe Fools imagine, &c.
N. B. Note well; Take a Proſpect of Saul's Progreſs here, as deſcribed in its Circumſtances, ver. 8.
Mark (1.) No ſooner had Saul's Courtiers informed him of this Dame at Endor, ver. 7. but immediately he reſolves to go thither (ſeeing as it ſeems it was not far from his Camp in Manaſſeh's Tribe) and there pay his devoir to her; in order hereunto, he deveſts himſelf of his own own Royal Robes, and diſguis'd himſelf, (or as the Hebrew word Vaijthchaphaſh ſignifies) transfigur'd himſelf, the wrong way to our Lord's Transfiguration, Math. 17.2. with the courſe Coat of ſome common Souldier; then,
Mark (2.) He takes only two Men with him, not like the Pompous Port of a King that Rides in Royal State, and attended with a numerous Life-Guard, and (to grace the Splendour) with Trumpets ſounding before him, all ſignifying that the King is coming, for veneration.
Mark (3.) After this ſneaking manner Saul comes to this Dame of the Devil by Night, the fitteſt time for ſuch a deed of darkneſs: thus trudges this poor Pilgrim on foot, &c.
The Reaſons why he did ſo, may be ſuppoſed to be theſe.
The firſt is, He went Incognito leſt his own People ſhould know it, for he was aſhamed to be thought guilty of conſulting with a Witch, when as himſelf had ſo zealouſly endeavoured to ſuppreſs them.
The Second Reaſon is, he went privily, leſt his Army knowing of his abſence might fall into a deſperate fear of the Philiſtims falling on them, and ſcatter them as Sheep having now no Shepherd.
But the Third, and Principal Reaſon of Saul's privacy was, leſt the Witch ſhould know him to be Saul, who had put to death ſo many of her Curſed Conſorts, and now, tho' ſhe lay lurking here to avoid the Law, yet ſhe could not but fear to be trapan'd, as ſhe expreſſeth, v. 9. So would not practiſe her Witchcraft before him.
The Fifth Remark is, Saul's demand of this Dame, v. 8. and the Dames modeſt denial of his demand, v. 9. and more earneſtly the ſecond time, when the Devil had told her it was Saul, v. 12. Saul relates his deſires to this Dame only in the general, at the firſt ſaying, [bring me him up whom I ſhall name unto thee] v. 8.
N. B. This practice of Divination by the Dead, or by their Ghoſts, was frequent among the Pagans, and from them Saul learnt it, when he would not learn better Leſſons from Samuel. The Witch was a Practitioner in the Art, and can do it, but dare not for fear of Saul's ſeverity, v. 9. ſaying [wherefore layeſt thou a ſnare for my life to cauſe me to dye▪] ſuppoſing him by his ſpeech and garb to be ſome ordinary Iſraelite that might accuſe her to Saul as one guilty of a Capital Crime.
N. B. Note well, It were an happy thing, if we could learn that Godly Leſſon from this Wicked Woman, namely, to anſwer Satan with the ſame words wherewith ſhe anſwered Saul, ſaying, oh thou Tempter to ſin, why layeſt thou a ſnare for my life, &c. We ſhould cut Satan ſhort in ſuch a caſe as Chriſt did the Phariſees, [why tempt ye me ye Hypocrites,] Math. 22.18. We ſhould imitate the Vertues of Devils, &c.
The Sixth Remark is, Saul's ſecurity he gives this Dame to bear her harmleſs for her Diabolical Divination, v. 10. Saul ſware to ſecure her from all puniſhment.
N. B. Note well, Here we may ſtand and wonder how profoundly had this Hypocrite plunged himſelf into the deep Pit of Perdition; He had pretendedly put down all Witches in the Land, according to God's Law, Exod. 22.18. Deut. 18.10. which Commands that all ſuch ſhould be put to death; but here he ſwears by the Lord God (who had given out that Command) to Indemnifie her in deſpite of that great God, and all the World.
N. B. That Saul ſware here, may not ſeem ſtrange at all, for it hath been obſerved before, that he had been both a great ſwearer, and as great a forſwearer in the caſe of David again and again, that he ſhould now ſeek to Witches after he had ſuppreſſed them, was ſhameful enough; this was a returning with the dog to his vomit, and makes the report of the Rabbins more probable, who ſay, Saul only ſuppreſt Witches, becauſe they foretold the fall of himſelf and his Family, and the ſucceſſion of David in the Kingdom. However, Saul adds this ſin to all his former, Swearing that he would not only build again what he had formerly deſtroyed, ſo make himſelf a moſt grievous Praevaricator, Gal. 2.18. but alſo makes a moſt wicked abuſe of God's Holy Name, deſperately Swearing by the Lord, that he would ſin againſt him in uſing Witchcraft, and that he would protect the Witch againſt God as well as Man.
N. B. This was Saul's topping ſin, whereby he ripened himſelf for his ruine, and made himſelf miſerable by his choice [forſaking his own mercy, and following Lying Vanities] Jon, 2.8.
N. B. Note well, From whence we may learn, that an Hypocrite may hold fair for a while, and go far, but at long laſt he is detected, that he may by all good Men be deteſted for his Hypocriſie. Some Mens ſins go before hand to Judgment, and ſome Mens ſins follow after 1 Tim. 5.24. as Saul's did.
The Seventh Remark is, The Witches Promiſe and performance to Saul, when he had thus ſecured her by his ſwearing her Indemnity: before ſhe knew him who he was, that thus boldly would Indemnifie her, v. 11. ſhe asks him [Whom ſhall I bring up to thee:] Here was her grant to his requeſt, offering her ſervice to him; Saul anſwers [bring me up Samuel;] Saul had experienc'd much kindneſs and compaſſion towards him from Samuel while he was alive (inſomuch that God rebuked Samuel for mourning ſo long for him, Chap 16.1. So now likewiſe Saul expected ſome Counſel and Comfort in his deep diſtreſs from Samuel; when he was dead: To gratifie Saul the Witch falls to her work of Witchcraft in ſome ſecret place, and the Devil in Samuel's Mantle appeareth, telling her [it was Saul himſelf] that came to conſult her, whereupon ſhe made an outcry v. 12. for fear of her own life, becauſe Saul was now an eye witneſs of her Witchcraft, tho' other Reaſons be rendred of her ſudden exclamation by Learned Men, as
Mark Firſt, This ſuppoſed Samuel ſurpriz'd her all on a ſudden, and made his appearance to her ſooner than ordinary, before ſhe had done her Charming devotion, and before ſhe had mutter'd over all her Necromantick Verſes, which was the uſual time of other Ghoſts Apparitions, when ſhe had compleated her Conjuration.
Mark Secondly, Some conjecture, that this Ghoſt did make his appearance in a differing manner, as well as at a differing time to other Ghoſts, which ſhe uſed to Conjure up by her Magick Spells; for whereas her Black Art commonly conjur'd Black Spectrums, ſuitable in colour to the Art ſo denominated, yet this ſuppoſed Samuel appeared wrap'd up in that Splendid and Majeſtick Mantle which he uſed to wear as Judge of Iſrael.
Mark Thirdly, the Rabbins conjecture (mentioned by Menochius) is, that the uſual way of Ghoſts appearing was either with their feet upward and the head downward, or all along, as they are wont to lie in the Grave, but this Spectrum came bolt upright, as if he had been a living Man. However it was, this is certain, that the Witch was affrighted, and it may well be ſuppoſed ſhe was no Novice to be affrighted at any ordinary matter in her own Witchcraft, it muſt be ſome extraordinary accident that made her cry out.
Mark fourthly, But the moſt probable Reaſon why ſhe did ſo, was for fear of Saul (as is above ſaid) whom now ſhe knew by her Familiar that told her ſo; becauſe (1) ſhe crys out thou art Saul: and (2.) Saul is concern'd to comfort her againſt her fears, ſaying [be not afraid] v. 13. as if he had ſaid [I come not hither to betray thee, but for ſatisfying my ſelf, &c.]
The Eighth Remark is, The Preparative to this Dialogue betwixt Saul and Satan in the ſimilitude of Samuel; (1ſt,) Saul asks her [what ſaweſt thou?] ſhe anſwer'd (2dly,) I ſaw Gods aſcending out of the Earth] v. 13. Hebr. [Elohim Raithi gnolam min haerets.] Some think that the Spectrum of Samuel appeared here attended with a Company of Evil Spirits, becauſe the Witch ſaith, ſhe ſaw Gods in the Plural Number, thoſe Devils being her Gods: But the word Elohim is commonly uſed for one perſon in the Hebrew Language. So Barah Elohim, God Created, Gen. 1.1. and a Ruler of the People is for honours ſake call'd Elohim, Gods, Exod. 22.28. or this Witch might ſpeak after the Pagan manner, who had many Gods.
(Judicious Junius judges thoſe ſhe calls Gods, were ſome goodly Apparitions ſent by Satan as his Apparitors and Fore runners: But the whole coherence ſheweth that thoſe Elohim or Gods was but one Perſon; for Saul deſired but one, v. 11. and both Saul enquires and the Witch anſwers only of one, v. 14. ſo that the perſon ſhe ſaw is meant one God-like, an excellent perſon, full of Splendor and Majeſty, exceeding not only Mortal Men, but common Ghoſts, yet aſcending out of the Earth, as if he came again from the ſtate of the Dead.
N. B. Saul hereupon asks her [what is his form, Hebr.] v. 14. which implieth, that the Witch did practice her Witchcraft in a private place where the Spectrum firſt appeared to her, and Saul was not an eye-witneſs at the firſt, nor as yet ſaw the Apparition, while he made this double enquiry: The Witch tells him his form that he asked after, namely it is [an Old Man that cometh up, and he is covered with a Mantle] that is, the ſame Mantle he uſed to wear when he was Iſrael's Judge and Prophet, yea the ſame that Saul did rend, Chap. 15.27. and that wherein he was Buried ſaith Lyra at random; [when Saul perceived it was Samuel, he ſtooped with his face to the ground, and bowed himſelf,] Oſiander's Opinion here is (with others) that Saul ſaw nothing like Samuel when he thus Worſhiped, but as the Witch only ſaw the form, but heard not the voice, ſo Saul heard the voice only, but ſaw not the form, yet he Worſhiped from the words of the Witch that inform'd him it was Samuel; but 'tis more probable that Saul both ſaw him, and heard him preach his Funeral Sermon to himſelf, notwithſtanding his Worſhipful Cringes towards this mock Samuel, for this was that the Devil chiefly aimed at to delude Saul in his Adoring Satan inſtead of Samuel, well knowing, that Saul regarded not Samuel while he was alive, yet is now made ſo mad for his Advice in his Diſtreſs, that he will give him that Adoration (which is due to the Lord only) may he but have him raiſed from the dead.
N. B. After this Diſcourſe betwixt Saul and his Dame, ſhe calls him into her Conjuring Room to ſee this ſuppoſed Samuel, and then was the time of Saul's bowing to him at his firſt entrance; and when the Witch had brought them two together, ſhe, tho' Vilis Operaria, a poor Pains taker (as Joſephus calls her) yet had ſo much good manners as to withdraw from them, and to leave them to themſelves to debate their Secrets, as appeareth from v. 21. [ſhe came to Saul.]
Before we come to the Dialogue betwixt Saul and Mock-Samuel, v. 15. which is the Ninth Remark, this Grand and Grave Enquiry is firſt to be anſwered, to wit,
N. B. Note well. Who was the other party that ſpake to Saul?
Anſwer the Firſt, Some Popiſh and other Writers do affirm it was the true Samuel, upon theſe Arguments, As
Firſt, 'Tis ſaid that Samuel Propheſied after his Death, Eccleſiaſticus 46.21. To which we ſay that is but an Apocryphal Argument, and therefore cannot be a Canonical Proof. Beſides, that Author begs Pardon for his Darkneſs in his beginning of that Book.
Their Second Argument is, That he is oft called Samuel in this Story. To this we ſay, He is called ſo, becauſe both Saul and the Witch thought him to be ſo, though really he was not ſo; as the Sun and Moon are called the two Great Lights, though ſome Stars are really bigger, yet ſeem not ſo to us: As an Actor of a King in a Play is call'd the King, but really may be a Rogue.
Their Third Argument is, He foretold future contingents, which come not within the compaſs of Satan's cognizance, but belongs to God alone, Iſa 41.22, 23 and to whom God reveals them. To this we ſay, Such is Satan's Sagacity from his long Experience that he can foreſee ſuch Events as are come to their working Cauſes. He knew Saul's Rejection and David's Election, the Philiſtines Courage and Iſrael's Deſpondency; therefore might give a ſhrew'd gueſs, what would be the end of ſuch means that were now at work towards it. Moreover, the Lord ſometimes uſeth the Miniſtry of an Evil Spirit revealing future things to him, as 1 Kings 22.21, 22, 23. Judg. 18.6.
Anſwer the Second, It was certainly Satan in the ſimilitude of Samuel, which appeareth evident upon theſe grounds, as
Firſt Briefly, The Souls of the Saints do immediately at Death, go up to God to Reſt there, Rev. 14.13. and their Bodies are laid up in the Grave as in God's Repoſitory until the Reſurrection. God keeps his Servants Bones, Pſal, 34.20. So that neither the Philiſtines could break David's Bones, ſaith Abenezra, nor could the curſed Jews break the Bones of Chriſt, Joh. 19.36. And they cannot be Raiſed up but by the Almighty power of God, and therefore not by any power of the Devil or his Imps.
Secondly, 'Tis altogether improbable that the Lord, who ſo lately refuſed to Anſwer Saul, by thoſe means of God's own appointment, (Saul himſelf being a witneſs hereof, chap. 28.6) ſhould now Anſwer him, or ſuffer Samuel to Anſwer here by ſuch means, as by Witchcraft, which God both Contemned and Condemned.
Thirdly, The very Circumſtances of this Relation do diſcover this Party in the Dialogue to be no good but an Evil Spirit, as
(1.) That he receives that Worſhip from Saul, V. 14. which a Good Spirit would not own, Rev. 19.10 and 22.8, 9. God only is to be Worſhipped.
(2.) This Spirit pretends to be diſquieted by Saul and his Witch, which is not only abſurd but impoſſible for a Good Spirit to be, that is, returned to God, Eccleſ. 12.7. Entred into peace, Iſa. 57.2. Lodged in Abraham's Boſom, Luk. 16.22. And at Reſt from their labours, Rev. 14.13. Being made perfect in Heaven, Heb. 12.23.
The Fourth Argument is, Had this been the true Samuel, who was ſo zealous of God's Honour, and ſo faithful a reprover of ſin in Saul: Amongſt his other ſins, for which he reproves him here, he would not have omitted this heinous ſin of his asking counſel from this Witch; for which great Tranſgreſſion with others he is expreſly ſaid to be Slain by the Lord, 1 Chron. 10.13, 14.
The Fifth Argument is, Had it been the true Samuel, then either he came on his own accord, and ſo he conſented to the Power of this Witches Magick Art, when ſhe called him up by Conjuration, which is abſurd to imagine: Or he came unwillingly, and if ſo, then the Devil muſt have a power over the Glorified Souls of Saints to dragg them whither he pleaſeth; which is a Blaſphemous Suppoſition.
The Sixth Argument is, If it were the true Samuel, then muſt he come by the will of God, or by the power of Satan in this Witch. He could not come by God's will at the call of a Witch, for God had forbidden Witchcraft in many Scriptures aforementioned, but in none doth he warrant it; nor could he come againſt God's Will by the force of Magick, for then the Devil muſt be more mighty than Almighty God. Here is Saul's Will, and the Witches Will, but not one word of God's Will: Had God ſent Samuel, he would not have called obedience his diſturbance.
The Seventh Argument is, This Spectrum's coming in a Mantle, makes it manifeſt to be a meer Cheat, and a Mock-Samuel, for the true Samuel had now no Mantle to bring with him, at his alcending out of the Earth: Suppoſe he had been Buried in it, (which cannot upon any ſolid groud be ſuppoſed) yet having been Buried about Two Years before this time, his Body muſt needs be ſo putrified and his Mantle ſo marr'd much more, that the Devil could not aſſume either; but it was a meer Aerial ſhew of the Devil's making to repreſent Samuel, and to act his part, but no real thing. More of this Subject may be met with in Deſcanting upon the following Verſes.
The Ninth Remark is, How the Dialogue was Tranſacted betwixt Saul and Satan.
Mark Firſt, Saul greets the Spectrum with Congees and Adoration, v. 14.
Mark Secondly, Mock-Samuel complains that he had diſquieted him, v. 15. which the true Samuel would not have ſaid, had he come in obedience to God's Command. When God ſent Moſes and Elias at the Transfiguration of Chriſt, Matth 17.3. They complained not of any diſquietment: And as this Elias or Elijah ſaid to Ahaziah, [Is it becauſe there is not a God in Iſrael, that thou ſends to Beelzebub the God of Ekron] 2 King. 1.2, 3. So the true Samuel would have ſaid to Saul ſuch words, [How haſt thou ſinned thy God away, that now thou art conſtrained to make the Devil and this Witch thy Refuge, &c.
Mark Thirdly, Saul Anſwers, [Pardon me for diſquieting thee,] becauſe my Diſtreſs hath forced me to this unmannerly incivility: I am at a non-plus, and none but thy ſelf can direct me, (as formerly thou haſt done in thy Life time) what is beſt to be done by me in this diſtreſſed condition, v. 15. So that God had ſo blinded Saul's Eyes for his greater condemnation, that he verily believed Satan (in Samuel's Shape, and Garb, and Acting his Part,) was the very real Samuel raiſed from the Dead; and had it been ſo, yet was it falſe that Saul had diſquieted him, for he was not the cauſe, (that was the Witches work) but the occaſion thereof only.
Mark Fourthly, The Spectrum's Anſwer, [Wherefore doſt thou ask of me?] v, 16. Knoweſt thou not that I cannot favour thee, ſeeing thou art God's Enemy, God will do for David what I told thee off, &c. v. 17. As Satan had Perſonated Samuel in his Form, ſo now in his Words in all this conference. And God permitted both Saul to think it was the true Samuel for his ſorer puniſhment, and this Evil Spirit to ſpeak ſo Gravely, ſo Severely, and ſo Divinely, as Samuel himſelf could not have Delivered himſelf in a more Elegant and Succinct Oration.
N. B. No Divine of the higheſt Rank could have Preached any Funeral Sermon, better than the Devil doth Saul's here, &c. Yet the Devil's deſign was to nouriſh Saul, and to encourage others in this wicked way of Conſulting with Witches: Yea and God comples this Lying Spirit to tell ſome truths (as Matth. 8.29.) ſuch as the rending of Saul's Kingdom from him; becauſe the whole was not at firſt taken from Saul's Poſterity, but a part of it was held for a while by Iſhboſheth his Son. See the like, 1 King. 11.31. in Rehoboam's Reign, &c.
Mark Fifthly, The Spectrum tells Saul of his ſins, (the cauſes of his ſufferings) but with notorious partiality: Saul had committed many heinous ſins, for which he deſerved Rejection, &c. as the Murthering of ſo many of the Lord's Prieſts, the perſecuting of Innocent David againſt his own knowledge and Conſcience; and that ſin now, to wit, his reſorting to a Witch for Relief: But the Devil nameth not a word of theſe, ſave only that concerning Amalek, v. 18.
N. B. Note well. The wiles of the Devil and his methods here: He had before tempted Saul to ſpare Amaleck under the notion of a work of mercy, and when he had overcome him to commit it, then he accuſes him for it, and preſſes it upon his Conſcience now in diſtreſs, to bring him into deſpair for this horrible ſin. But ſuch a Preacher is the Devil here: 'Tis the work of pious Preachers to Declare the whole Counſel of God Act. 20.27. and not to mince the matter as the Devil doth here, telling Saul of one ſin only, and paſſing over others in ſilence: Nor ought Miniſters to adminiſter Corroſives when Cordials are needful, nor on the contrary Cordials for Corroſives, but a word in ſeaſon, Iſa. 50.4.
Mark Sixthly, This Mock-Samuel comes in with his [Moreover to Morrow thou and thy Sons ſhall be with me,] &c. v. 19. Here he lays more load upon this already Deſpairing Wretch Saul, that he might hurry him head-long to Hell. Thus Satan played the fawning paraſite with Saul until he had ſinned, but now after he had ſinned he proves a Cruel Tyrant, to him. This in the general.
N. B. Note well. And more particularly Mark this Mock-Samuel's double Quibble in his two Ambiguous expreſſions, exactly like the Devil's Oracles at Delpho's, which might be taken in a Double Senſe, either Good or Evil to ſave the Devil's Credit however the Event happened; which he could but give his conjecture thereof from the probability of his comparing Cauſes with Cauſes, ſo might be miſtaken: The firſt quibble here is, [To Morrow] which ſtrictly taken ſignifies the next Day, and ſo the Devil Lyed, for it was two or three Days after this that Saul and his Sons were ſlain; ſeeing the Philiſtines were now but preparing for the Battle. Achiſh created David his Captain of the Life-Guard, v. 2. here, but 'tis from the diſguſt of the Philiſtines Lords David was diſmiſſed, Chap. 29.2. &c. But if Morrow be largely taken as oft it is, for a time near approaching, as Exod. 13.14. Deut. 6.20. Joſh. 4.6, 21. in all which places it is read the time to come; but more plainly Matth. 6.34. So Satan ſaved his Credit, as the Man did in his Motto, Good Ale to Morrow for nothing. The ſecond of Satan's quibbles was, [Shall be with me.] that is, in a good ſtate if underſtood of Samuel, or in a bad ſtate if underſtood of Satan; who was thought by Saul to be Samuel, and therefore flattered him into an opinion of his future felicity; eſpecially for his dying in the cauſe of God for his Iſrael: But the true ſenſe is, [In the ſtate of the Dead,] and not either Hell or Heaven; for Heaven was too good a place for Wicked Saul, and Hell too bad a place for Godly Jonathan. Hereby alſo Satan perſwades Saul that the Soul Dies with the Body, &c.
The Tenth Remark is, Saul's conſternation, He ſwounds at the ſad tidings, v. 20. When Saul had ſought the Devil (as he ſhould have ſought God by faſting and prayer) then the Devillurches him in this forlorn ſtate; for we find not a word more of or from this Mock-Samuel, but the Witch comes and commiſerates him after this private conferrence, v. 21. Prepares a Morſel for reviving him after his long faſting; Saul is ſullen, yet ſhe (with his Servant) compels him to Eat; for loth ſhe was he ſhould Die within her Doors, leſt ſhe ſhould be queſtioned for the Kings Death. v. 22, 23, 24. ſhe might fear it, becauſe Saul had ſlain ſo many of her Conſorts, and how ſome would ſay ſhe had revenged it by killing him: So it was her ſelf love to ſet Saul fafe out of her hands. But Joſephus highly commends her for this kindneſs to him that had ſlain her Conſorts, and could now never be likely to make her recompence.