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 Page 320for 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 en∣couraged 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 Wit∣ches, 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 un∣derstood David's promise to him, and the King informed them accordingly; here∣upon 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 cur∣sed 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 Con∣tradiction: 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 Capti∣vity, 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 Page 321Lord 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.
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 Gran∣deur, 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 Circum∣stances, 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 He∣brew 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 a∣shamed to be thought guilty of consulting with a Witch, when as himself had so zea∣lously 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 Page 322it 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 a∣mong the Pagans, and from them Saul learnt it, when he would not learn better Les∣sons 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 an∣swered 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 Hy∣pocrites,] 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, be∣cause they foretold the fall of himself and his Family, and the succession of David in the King∣dom. 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 de∣tested 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, tel∣ling 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 Witch∣craft, 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 appear∣ance to her sooner than ordinary, before she had done her Charming devotion, and be∣fore 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 dif∣fering 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.
Page 323 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 up∣right, 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 Peo∣ple 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 Ap∣parition, 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 Wor∣shipful 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 re∣garded 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 Con∣juring 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.
Page 324 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 ap∣peareth 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 nei∣ther 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 here∣of, 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 Dia∣logue 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 Sup∣position.
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 afore∣mentioned, 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 Sa∣muel, 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.
Page 325 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 ren∣ding 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 de∣served Rejection, &c. as the Murthering of so many of the Lord's Priests, the perse∣cuting 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 Con∣science 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 Coun∣sel 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 ad∣minister Corrosives when Cordials are needful, nor on the contrary Cordials for Corro∣sives, 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 Despair∣ing 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 Page 326Life-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 ei∣ther 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 con∣ferrence, 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 with∣in 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.
