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 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