A Complete History and Mystery of the Old and New Testament

1 Sam. CHAP. XXIV.

THIS Chapter consists of two General Parts, the First is the Fury of Saul against David. The Second is the Favor of David toward Saul. The Remarks upon the first are,

First, Saul made but a short recess from pursuing David; that storm of the Phililistines Invasion was soon blown over, for God designed it to do no more work at this juncture, save only to give Saul a diversion from attacking David when he was just ready to apprehend him. The cause of that Diversion being passed away, Saul makes a Reversion, and returns to his old trade of pursuing David, v. 1, 2. And finding that during Saul 's withdrawment David was departed into those inaccessible Rocks of Engedi, near Mare Mortuum or the Dead Sea, to lurk there among the Wild Goats, which Naturally love to climb such steep precipices. Saul had his Sycophants that started (suiting to his Humour) this Game, he chooseth out three Thousand of his choicest Soldiers to hunt out David, that in seeking him there, Saul and his Soldiers adventured their own Necks breaking at every step; so steep and full of precipices were the craggy clifts of that place. Saul was so transported with Rage, and born up (as it were) upon the Wings of Malice, that no difficulty, no danger can daunt him, still he dares even danger itself.

N. B. Note well. 'It is pity that Love to God should not as strongly constrain us to undertake all such adventures as are lawful in the Service of God, as Malice to Man proved such a prevalent motive to run Desperate Risques in the Devils Service.

The Second Part is, David 's Favor towards Saul had by an over-ruling Providence • ast himself unwillingly into David's hands, v. 3, 4.

The First Remark is, Saul in his March retiers into a Rock, (as some say) to ease Nature; the same phrase is used, Judge. 3.24. This Rock had a very capacious Concave wherein Shepherds (as is supposed) sheltered their Sheep both from Scorching Heat in Summer, and from Tempestuous Storms in Winter, as necessity required.

N. B. So that the Concavaties of this Cave were capable enough to contain David, and his Six hundred Men in its obscurest places; nor is it improbable that they might see Saul enter the passage of the Cavern where there was light, and Saul not be able to discern them, that were not only wrapped up in obscurity, but also commanded by David to keep in a still and deep silence; until an opportunity was now offered (by Saul 's coming to purge his Paunch ) of some Whispering Discouse to David thereupon; which (as some suppose) the rattling noise of Saul 's Chariots and Horesmen (that Guarded the King's Person) at the very Hole of the Rock might most easily drown, so that they could not be heard.

The Second Remark is, The clear Specimen of David 's Lenity and Humanity towards Saul, when some of his own Men Whispered to him, that now was the time of Dispatching Saul, Seeing God had delivered him into his Hands, according to his Promise, v. 3, 4, 5. They urge David to destroy him, which he might now do (say they) without any Danger or Difficulty; and which being once done (they Argue) David then may take the Kingdom without opposition, and all they themselves may return to their Homes (from which they had long been Banished) and enjoy the Comforts of their own Wives and Children with David himself.

N. B. Note well Here are Persons for misimproving of God's Providence in David 's pious Judgment, and not only so, but of God's Promise also, saying to him, [ Behold the Day of which the Lord said unto thee, &c.] But where and when did the Lord say this to David? Some suppose God said so to him by Gad, others by Samuel when David took his first Flight by night; others say, God said it to David himself, because he was a Prophet also: But this is improbable, for then David would assuredly have declared it to his Followers for their own Comfort in their sorrows and sufferings, as well as for his own peace.

N. B. But if there were no particular Promise, they might collect it from God's General Promise of delivering all David 's Enemies into his hands; or from this present Providence in offering him such an opportunity; this they looked on as an Oracle and Warrant good enough, and not to be slighted or let slip: Their Fingers now even itched to destroy Saul, the cause of all their Calamities, and therefore they take hold of any promising occasion to press the matter so hard upon David to take Saul, as a Common-Pest, out of the way. Thus prone are Men to Antedate Promises, as well as to Post-date Threatenings: The latter men think come too fast, Therefore put we the Evil Day far from us, Amos 6.3. But Promises come not fast enough, we cry, [Where is the Promise of his coming, though the Lord is not slack concerning it?] 2 Pet. 3. 3, 9. yet are we apt to send for a Promise by the Post: These Men were all in hast to have the Promise before it was Ripe, &c. but David had learnt better Lessons in God's School.

The Third Remark is, David 's excellent Piety and Prudence in staying, stemming and staving off those Hot-Headed Soldiers from all such praeposterous Practices and unlawful Assaults, v. 6, 7, 8

N. B. Note well. Objection. Some Corrupt Catholic Casuists do dare to say, it was lawful for David to kill Saul in this case, because (say they) it is lawful [Vim vi repellere] to resist and repel force by force; beside (say they) David was King: Thus Lessius, Aquinas, &c. do Argue.

We Answer (1.) 'It is lawful only to repel force by force in an unblameable Defense, where there is no way to escape, but must either Kill or be Killed, &c.

Answer (2.) Though David was now privately Anointed, yet was not he publicly Inaugurated to be King, so was still a private person only, and thus he looked upon himself as no more; and therefore comes off with his [God forbid that I should do this thing;] and again [Who can do it and be guiltless? The Lord shall smite him, I will not,] Chap. 26.9, 10. And here to pacify his over-passionate Followers he useth two Arguments.

The First is, Saul is my Master: Therefore a Servant, as I am, must Reverence and not Ruin him.

The Second is, He is my Sovereign: It belongs not to me to Revenge my wrongs upon him; I refer this to the Lord, To whom Vengeance belongeth; the same hand of God that set him up, shall also pull him down, but my Hand shall not be upon him, &c. David will wait and trust God at all times, Psal. 62.1, 5, 8.

N. B. Note well. Notwithstanding all these seeming Aversions of David 's doing violence to Saul, yet the Rabbins affirm (over-confidently) that David went from his Soldiers with a purpose to dispatch Saul to prevent a mutiny among his own Men whom he saw so desperately resolved to have it done, either by David's, or by their own hands: Therefore some Authors do place this dissuasive Discourse of David to his discontented Soldiers before he cut off Saul 's Lap; but seeing it is placed in Scripture after that Act, when he returned to them with Saul 's Lap in his hand, at which sight they were enraged because he had not killed him.

The Fourth Remark is, This daring Action of David in cutting off Saul 's Lap, which he could not do without eminent Danger and Difficulty.

N. B. To resolve this Doubt, I find several Sentiments, seeing it seems marvelous that Saul neither Saw him, nor Heard him, nor Felt him when he did it.

Answer (1.) The Syriac and Arabic Version for Saul 's covering his feet is, that he laid him down to sleep, being weary'd with his hasty pursuit; so David without difficulty took him napping, and so might easily have cut his Throat, according to his first purpose, (as the Rabbins say) but his Heart misgave him, and he better bethought himself; therefore he did only cut off his Lap.

The Second Answer is, Supposing Saul was only Easing Nature, he laid aside his Upper Garment at some distance behind him, according to common custom, for the more conveniency of doing that business; this did facilitate David's cutting off a small part thereof, enough to become an evidence of his Innocency.

The Third Answer is, That Saul did not only Cover his Feet. but He covered his Head also, according to the custom of that Country for Modesties sake; that the Disfiguring of Mans Countenance in that Straining work may not be discerned.

The Fourth Answer is, God wrought miraculously for David here, not only in giving him extraordinary agility in the Act, but also in Stupifying Saul, so as to make him insensible; Thus God cast him into a deep Sleep, Chap. 26.7, 12. To say nothing of the noise of Saul's Soldiers at the Mouth of the Cave, which might well drown the noise of David 's nimble motion, &c.

The Fifth Remark is, David 's Apology, and Pathetical Oration to Saul in the Vindication of his own Innocency, v. 8, 9, 10, 11, 12, 13, 14. Wherein Observe,

First, Though David had been afraid of Saul, and therefore hid himself from him, and though his Heart had smote him for cutting off Saul's Lap, as being an injurious and ignominious Act, and an affront to his Sovereign; yet now becomes he more bold being better satisfied with the testimony of his own Conscience) and dares follow Saul out of the Mouth of the Cave, and cries after him with this evidence of his Integrity in his Hand.

Secondly, He makes his most humble obeisance to Saul as to his Sovereign, bowing with his Face to the ground; that by Heaping Coals of Fire upon his Head in his Humility, he might happily melt him into a more appeased frame, and to quench his Fury with Courtesie.

Thirdly, David prudently accosts Saul with a well Accommodated Oration, which he begins with his blaming not so much Saul himself, as his Sycophants for infusing into him such Evil Counsel, whereby he was agitated to such eager and evil Actions more than by any Genuine Malice of his own.

N. B. This was a Politick Insinuation of David thus to Conquer and Captivate Saul s Bennevolence, whereas in truth Saul could not be justified; for though' those Sycophants had the Devil upon their Tongues in their slandering David to him, yet Saul had the Devil in his Ears in hearing and believing their slanders: The Tale-hearer is no less faulty than the Tale-bearer. Nor was this all Saul 's fault, for he had indeed the Devil in his Heart as well as in his Ear, even that Evil Spirit from the Lord sent upon him, Chap. 16.14. So wanted a Bridle more than a Spur. They must needs Run whom the Devil drives.

Fourthly, David Vindicates his own Innocency not by words only, but by a sign also; crying to Saul [Ecce Signum,] behold here an infallible Evidence that I seek not thy Life, as thy Sycophants suggest to thee; saying, [ My Father, God delivered thee into my Hands this day, and my men bid me kill thee, &c.] As if he had said according to Chrysostom's sense, God hath given me a greater Victory this Day, than on that Day when I Conquered Goliath; for now I have not only Conquered my own Soldiers, (who rose from all sides of the Cave to kill thee) by dissuading them from so doing, with a word in season: But I have also Conquered myself, whose Corrupt Nature prompted me to dispatch thee, but by Grace I have Mastered it; behold here thy Lap to testify it, &c.

Fifthly, To convince Saul's Conscience the more, David Adds the Proverb [Semel malus, semper (data occasion) praesumitur esse malus:] Once Evil and ever Evil, if opportunity be offered: I am Honest, as thou never hast, so shalt thou never find me otherwise, &c. As if he had said, I abhor the motion, Such Counsel of the wicked is far from me, Job. 21.16.

Sixthly, David pleads, [ 'It is below a King to Kill a Flea, &c.] as 'tis below an Eagle to Catch Flies; this was David's Humility expressed in Psalm 131. calling himself a Dead Dog.

And Lastly, He appeals to God the Righteous Judge, v. 12, 15. twice over; and woe to those, whom God's persecuted People turns over to the great God for Revenging the injuries done them, for he is the Lord of Recompence, and will surely requite, Jer. 51.56.

The Sixth Remark is, The Influence and Efficacy this Pathetical Oration of David had upon the Heart of Saul.

First, It Squeezed Tears from Saul, v. 16. which was like Moses's fetching Water out of a Rock. Thus David 's Innocency began to Triumph in the Tyrants Conscience: This was only a Temporary Passion in an Hypocrites Heart.

Secondly, It constrained from Saul a candid Confession of David's Integrity, and of his own Iniquity, saying, v. 17, 18. [While I bare an Evil will to thee, thou hast born a a Good will to me.]

Thirdly, It compelled Saul to give David an High commendation of his matchless Meekness and Tenderness toward him, v. 19, 20 saying, Thou hast not dealt with me as with an Enemy, after the manner of Men, but thou hast rather imitated the Clemency of God in sparing my Life, (which is more than my Kingdom) when it was in the power of thy hands, which no mere Man would do to an Enemy.

Fourthly, So strongly did Conviction take hold of Saul's Conscience, that he confirmed what Samuel had foretold, and while Samuel was yet alive, that David Shall be King; and thereupon falls into a Capitulation, not to cut off his Posterity, verse. 20, 21.

N. B. The care he had of his Sons was indeed commendable, though he had hitherto taken such a course, as was more like to bring a Curse upon them and not a Blessing: Notwithstanding David Concurs and Capitulates by an Oath, v. 22. The same in Effect with that Covenant he had contracted with Jonathan before.

N. B. Here David bound himself only, that upon his own private Account he would not cut any of them off as his Corrivals to the Kingdom, but he could not bind God herein. For when God required Justice to be done, then Sundry of Saul 's Sons were Destroyed, 2 Sam. 21.8, 14. After this Saul went home, but David durst not trust his forced Protestations, having found him so oft perfidious: Credulity (he knew) to an Hypocrite, (who was only Convicted but not Converted ) had been but sublime Folly; and therefore (having little hold of inconstant Saul ) he still continued in the strong hold of Engedi, thinking such good thoughts (as these were in Saul 's wicked Heart) would not like their lodging long, but soon be gone, &c.

1 Sam. CHAP. XXV.

THIS Chapter contains the History of Nabal's Churlishness, &c. to David while he wandered in the Wilderness of Paran. David's wanderings herein, afford those Remarks.

First, The Time when, 'tis told us [ When Samuel was dead, ] v. 1.

N. B. Samuel dieth about two years before Saul 's Death, yet he lived so long until he saw the time wherein Saul confessed David would be King, chap. 24.20. And while Samuel lived, David by Samuel 's Counsel and Assistance could more commodiously converse in the Kingdom: But now when he was Dead, he was constrained to pass from the Wilderness of Engedi (where he had composed Psalm the Fifty Seventh, giving it the Title Altaschith, that is, Destroy not; because when his Soldiers moved him to destroy Saul in the Cave, yet he would not do it,) into this Wilderness of • aran, which was in the Southern Borders of the Land of Judah; that so upon a pinch, he might retire out of Saul's Dominions, when he had lost so fast a Friend as Samuel had been.

The Second Remark is, The Discouragement David met with in this place from Nabal (who lived here) after all his Encouragements he formerly had from Samuel, who was now Dead, and Buried in Ramah.

N. B. This Nabal is described, (1.) By his Seat and Habitation, v. 2. (2.) By his Wealth, exceeding Rich in his stock of Cattle; as was of Old accounted; hence pecunia Money is derived, a pecudibus Cattle, v. 2. (3.) By his Name, Nabal. v. 3. which is Paraphrased upon, v. 25. signifying a Fool; or the same with Nebn o a Knave. (4.) By both his Majoribus and Moribus, his Ancestors and his Manners; though Descended of Caleb, yet Degenerated from so good a Man.

N. B. Therefore some take Caleb here not properly but appellatively as it signifies a Dog, to signify that he was a Dogged Fellow, having no sap of Humanity in him, a mere Mammonist, a Golden Brute, not a Natural, but an Atheistical Fool, Psal. 14.1. He was both a Church and a Drunkard.

Nabal had not his Name for naught, his Nomen was his Omen. (5.) He is described by his Yokesellow, called Abigail, which signifies [Her Fathers Joy:] Whereof her Father could not expect much in Matching his Dear Daughter to so Morose a Man.

N. B. May it not be feared that many a Child is cast away upon Wealth, when Matrimony is made merely a matter of Money, and not Married in the Lord only, 1 Cor. 7.39. The Wife is Commended here, not only for being of a Beautiful and Comely Countenance, but also for having a Good Understanding, and Great Prudence; which she demonstrated afterwards: But the Man is as much Discommended for his Morose Humour: An Hard-hearted Churl, ver. 3. A Son of Belial, ver. 17. she was Unequally Yoked, &c.

The Third Remark is, The occasion of David's Discouragement, this Wealthy Man had a vast Sheep-shearing v. 4. At which time it was a custom among the Jews to make great Feasts, in Remembrance of their Fore-fathers who had been Shepherds; those Feasting Days were Days of much Mirth and Jollity, therefore called a Good Day, v. 8. See 2 Sam. 13.23, 24. Hereupon David sent his Messengers to Nabal at his Festival, saying, ['It is not only easy for thee to spare us a little out of thy abundance, but it is equal and just thou shouldst afford something, (out of thy exceedings) unto us, who have been a guard unto thy Flocks, both from unreasonable Men, and from Unruly Wild Beasts, v. 16. We crave but little, we will not be our own Carvers, though' we have deserved more, yet shall we take thankfully, what thou wilt willingly bestow upon us] v. 5, 6, 7, 8.

N. B. Wherein we may behold what Solomon saith, [Servants on Horseback, and Princes walking on Foot,] Eccless. 10.7. Here poor David, though an Anointed King, yet speaks all supplications to this Rich Churl, who overflowed with Worldly Wealth, yet Answers him roughly, though he was bound by the Law to relieve the necessitous, Deut 15.7. and though David left nothing unsaid whereby to Insinuate, &c.

The Fourth Remark is, Nabal's surly Answer to David 's Ambassadors who had greeted him in David 's Name, &c. v. 9, 10, 11, 12. wherein this Covetous Caitiff and Cormorant would not,

First, Know such a Man as David, though all Israel knew him, and both owned and honor'd him as their Deliverer, by destroying Goliath, &c.

Secondly, He makes no more of David and his Followers, than a parcel of Rogues and Runnagates, comparing them to unruly Cattle, that break their Tedders or Bands, and run away from their right Owners; the worst sort of Runagates are Apostates, who run away from God, the best Master that employs his Servants in most honorable Work, and pays them with most honorable Wages.

Thirdly, He will rather part with his Blood than with his Goods to such Fugitives, though they were of his own Tribe, from whom he should not have hid his Eyes while he was wallowing in Wealth and Plenty, and they pinched with Penury and Poverty, Deut. 12.12. and 14.26, 29. and 15.7. Isa. 58.7.

N. B. Though David beg'd Supplies from Nabal, as a Son from a Father, v. 8. [ Give what comes to thine hand unto thy Servants, and unto thy Son David,] yet this unkind Master can spare none of his Superfluities for his Servants, nor could this unnatural Father bestow anything upon his Son David, but gave him Stones instead of Bread, contrary to the common Law and Light of Nature, Matth. 7.9, 10, 11. though he knew his Son David had nothing to maintain himself and his six hundred Followers (a large Family) withal, save only with the Spoils taken from the Philistines, and other adjacent Neighbouring Nations, who were all declared Enemies to God's Israel, and who would undoubtedly have plundered Nabal of his Numerous Flocks and Herds (as the Chaldeans and Sabaeans did Job ) if David had not been as a Wall between them and the Plunderers, as Nabal's own Servants (to whom David appealed ver. 8.) did acknowledge, ver. 16.

N. B. Nay, 'tis a wonder, seeing Ingens telum necessitas, Necessity knows no Law, when Penury pinched David 's Soldiers, they did not make bold with some of Nabal's Superfluities, rather than themselves perish and pine away with want of Necessaries; but pious David, who had bound their hands from killing King Saul, (when there was a Motion and a Commotion among them to perpetrate that Impious Fact) did no doubt restrain them under the like Temptations, from robbing of this Rich Nabal, and had there been no more of Motive to Charity in this Wealthy Churl, but the preservation of his own Wealth by David, he might have looked upon him as a Man of Merit, at least of some small Mercy, and not like a worthless Pamphagus, for saving his own Victuals, so to bespatter the Lord's Christ, or Anointed, with such Opprobrious Reproaches fitter for a Kennel-Raker than for David.

N. B. Nabal's Railing Rhetoric was only to save his own Bacon, and it was doubtless an high piece of Prudence (if not Piety) in those Young Men David 's Messengers, to hear and bear patiently all Nabal 's Invectives without replying, not to render Reviling for Reviling, as some in their Circumstances would have done, we find them neither Unmannerly Importunate, nor Sawcily Insolent to Hector him; as they did not like to wash off dirt with dirt, so they turning their Backs on Nabal, calmly and quietly return to David.

The Fifth Remark is, David 's Resentment of Nabal 's Notorious Affront; he resolves to ruin both him and all his; yea, and Swears Revenge, v. 13, 21, 22. In pursuance hereof, he Arms himself, and four hundred of his Men ( leaving two hundred with the stuff ) and marches endways, when he and all his Men had girded their Swords about them; yea, so greatly provoked was David with Nabal 's gross Ingratitude ( by his requiting him evil for good, ) that he makes a rough Vow, and takes a rash Oath (which was not usual with David ) to accomplish his resolved Revenge upon all that appertained to that Base Fellow, whom his Anger would not permit him to Name.

N. B. Thus the best of Men are but Men at the best: How was David, though a Man after God's own Heart, yet subject to like Passions with other Men, and so transported with this Provocation, as to let fly such words as he well knew not what, and therefore he blesseth God for preventing the performance of his Rash Vow and Oath, ver. 34.

N. B. Some do suppose, that David swore this Revenge, not only when he heard at first of Nabal's scornful Answer (Man's Nature being most impatient of contempt and contumely) before his setting forth; but also being chased in his Mind with his furious March, he renewed his rash Vow again as he was upon his way, which haply Abigail might over-hear, and thereupon fall down at David 's Feet, saying, [ Upon me, upon me be this Iniquity, &c.] v. 23, 24. immediately following his Oath. v. 21, 22.

The Sixth Remark is, The Eminent Prudence of Abigail in pacifying the transcendent displeasure of David; wherein are Remarkable, (1.) The Antecedents, (2.) The Concomitants, And (3.) The Consequents thereof. First, The Antecedents are twofold.

First, Abigail 's Servant's Admonition to her, v. 14, 15, 16, 17. This Wise and Faithful Servant Alarms Abigail with the approaching danger, and (perhaps stir'd up by fearing his own fall, with the fall of the whole Family) he Relates to his Mistress, how his Master had Rail'd away David's Messengers by his Currish Language he let fly at them, though he had no cause so to requite both their Innocency and their Beneficency toward us, saying, [So far was David and his Men from wronging us, that indeed they were a defense to us against Wild Beasts, Robbers, and all Enemies; ] so strict was David 's Military Discipline.

N. B. Note well. Would to God it were more Imitated in our Armies, &c. Therefore an approaching peril may easily be prognosticated: I admonish thee a Wise Woman (saith he) rather than my Master, for he is such a Morose Man, so notoriously froward and frappish, that there is no talking to him of any such matter.

N. B. Note well. It may be David 's Men had dropped some threatening Expressions at their Departure in the hearing of this very Servant, Soldiers cannot brook such Affronts.

The Second Antecedent is, Hereupon Abigail (thus Alarm'd) makes haste with her Provisions, (as if she had Wings, and Wind in her Wings, as Zech. 5.9.) well knowing that Delays were dangerous in such a desperate case, v. 18.

N. B. She prepares two hundred Loaves, &c. a very large present, to expiate the Crime of her Churlish Husband, who, had he not been so narrow-soul'd, might have come off with far lesser Donatives to Distressed David: Now all this she did without her Husband's Knowledge, or Consent, though some blame her for so doing, in violating the Laws of Marriage, which makes the Husband the Head, and whereby the Wife cannot convey any Goods away without her Lord's leave.

N. B. Note well. Yet Abigail 's Action was highly laudable, as

First, It was in case of Emergent Necessity, which dispenseth with God 's positive Commands, Matth. 12.3, 5, 7, &c. how much more with the Husband 's Right, in this case so real, urgent and apparent for the preservation of herself, Husband, and whole Family from imminent danger.

Secondly, The Wife hath a greater right to the Husband's Goods, than either Servants or Children; nor is she subject to her Husband upon a Servile, but upon a Civil and Collateral Respect as his side-fellow, with equal Interest.

Thirdly, In case the Husband be a Fool and run himself and his whole Family into peril of Ruin, for want of relieving those in necessity, but Railing at them instead thereof, as here, &c.

Fourthly, This may be done for the Glory of God, and for the preservation of an Husband, who would otherwise destroy himself and all his, &c.

Fifthly, Nor could Abigail ask her Husband's Consent in this case, lest the sullen Humorist should have crossed her Contrivance, mar'd her Enterprize, and so let David destroy them all.

Sixthly, Joanua a Court Lady, the Wife of Herod's Steward, and perhaps as bad as his Master Herod, who Beheaded John the Baptist, and who with his Soldiers scoffed Christ, yet she was one that Ministred unto Christ, Luke 8.3. Who became poor, to make us all rich, 2 Cor. 8, 9.

Seventhly, This Example is not imitable by all Wives (saith Calvin ) in any case, for this case was extraordinary, for what Abigail did here, was undoubtedly done by a Divine Direction, v. 19.

Secondly, The Concomitants, which are, First, She happily hasts away after her loaded Servants, and meets David in the way, v. 20, 23. though she went not the common Road, but by a blind and By-way (saith Peter Martyr ) lest she might meet with any Interruption by any that met her in the usual Highway.

N. B. Yet was it ordered by the good Providence of God, that David and his Men came the same way, where they had an happy meeting:

Secondly, At which Abigail lights from her Ass, bows herself to the ground, and falls upon her Face before David, crying, [ Upon me, upon me let this Iniquity be, &c.] v. 23, 24. as if she had said, Impute Nabal 's fault and folly upon me, who am here to offer myself as a Sacrifice to thy just Indignation, if thou can find in thy Heart to quench thy Wrath with my Blood, but first hear my Apology, and after do thy pleasure: And there▪

Thirdly, She makes a most Elegant Oration to him, for the more effectual disarming of David 's Indignation, v. 25, 26, 27, 28, 29, 30, 31. Having made her Exordium, or Prologue to Captivate David 's Audience and Attention in v. 24. To speak of her whole Speech in the General, it cannot but, by way of merit, carry away this high Character, that the best Orator in the World could not have made use of more cogent Arguments, and have managed them to better advantage, nor have used more plausible Insinuations, than Abigail did here in so sudden an Exigent: Oh! Quantum Subitis casibus Ingenium, saith Persius. This Woman had (all upon a pinch) even Wit at Will, and her Tongue well hung, and as it were, dipt in Oil, it ran so smoothly. But in particular,

N. B. Note well. 'It is well worth our Observation, how, First, She transfers the fault from the more odious and offending person, to one more favorable and innocent, to wit, from Nabal to herself, saying, [ Upon me be the sin, &c.] as Paul did from Onesimus to himself, [If thy Servant hath wronged thee, put it on my score,] Philem. v. 18. So here, Let me bear the blame: How much better is it for us, that our Surety and Savior saith this same to God, making all our sins to meet upon him, &c. Isa. 53.4, 5, 6.

Secondly, She saith, That Nabal 's sordid Answer to his Obsequious Servants did not proceed from any premeditated Malice, but from a Brutish Stupidity and Sublime Sottishness of her Husband, who wanted the Understanding of a Man, and therefore was a fitter Object of David 's pity than of his Anger, being far below David to take Revenge upon him, whom he should rather hold in contempt, v. 25. Though Abigail herein seems not to be a good Wife, thus to dishonor her Head to David, and disparage him for a Fool, though he was so, and unworthy of better.

N. B. Yet Note well. She says nothing of him, but what was commonly known by others, Servants and all, v. 17. and that cannot be a bad disparagement, that preserves the person so disparaged: Nabal 's Life and Soul was of far more worth than his Credit was, which indeed he never had, therefore did she him the less wrong, having no good Name among his own Servants; she did no more than what the Chirurgeon commonly doth, who lanceth some Tumor in a Member to keep the Body alive; and thus Christ cried on the Cross, [Father for give them, for they know not what they do;] so she cracks his Credit, to save his Manhood.

Thirdly, She most prudently presseth upon David the Providence of God, that she should be Ignorant and therefore Innocent of the Affront, saying, Yet I came to the knowledge of it soon enough, so as to stop thee in thy way of Revenge, which thou ought to refer to the Lord of Revenges, who will certainly Revenge thee of Nabal, like whom she wishes all David 's Enemies were, as unable to harm him, as that silly Fool was: Let them all become alike Contemptible with him, for this odious Action, ver. 26.

Fourthly, Mark her profound Prudence and Policy, in a right nicking of time with her Present: After her prevalent Preparative aforesaid (and not before) she presents her Donative to David, v. 27. This she calls a Blessing, as proceeding from the Blessing of God, to render it the more acceptable to a God-loving David, and though this Fruit of God's Blessing (as she stiles it) was of great worth in itself, yet she passeth a Complement upon it, that it was too mean and unworthy of so great a Worthy as he was, only it might be of some use to his Servants in their present Necessities, therefore she beseeches him not to reject it.

Fifthly, Then doth she back her Gift (to pacify David 's Displeasure, Prov. 21.14. as Jacob had done Esau 's, Gen. 33.) with an Argument of the Inconsistency of David 's public Office, (which God had promised him, &c. ) and any private Revenge, v. 28. saying, God will certainly give the Kingdom to thee, and thou shalt not lead such a flitting Life, as now thou dost, but he will fix thee upon the Throne of Israel, not for a short time (as to Saul ) but it shall be durable and perpetual: This she speaketh like a Prophetess, [therefore mayest thou not fully thy Approaching Dignity with the foul stain of shedding Innocent Blood,] though Nabal be guilty, yet I and my Family are not so, and self-Revenge is below the Glory of a King, but Clemency and Mercy are the chiefest Flowers in a Royal Diadem.

N. B. Besides (saith she) God hath called thee at present to fight the Lord's Battels, in defense of his Cause and People, and no cruelty hath been found in thee hitherto: Now God forbid thou shouldest slur thy pure hands with revenging thy own Quarrel.

Sixthly, She Prophetically argues farther to him, that, First, As to himself, his Person would be so preciously preserved by God's Special Providence, Psal. 116.15. like loose Papers, lest they should be lost, (being of great importance) are bound up in Bundles, v. 29. or put into a bound Book; so such precious Saints (as David, &c.) are bound up together in the Lamb's Book of Life: And,

Secondly, As for Saul that seeks thy Life, God will sling him away, as the Slinger doth the Stones he values not, he shall not hurt thee, but as his Soul is rendered restless with Fears and Griefs here, so God will at last hurl his Soul far enough from himself in Heaven, even unto the lowest place in Hell, the proper Receptacle of Damned Hypocrites, Jer. 10.18. Matth. 24.51.

Seventhly, After she had filled her Mouth with all the aforesaid most strenuous Arguments, all along in her most Elegant Oration, she adds one more in her Epilogue, as an Achillean Argument of greatest Consequence, v. 30, 31. saying. When God hath settled thee in all that prosperity which he hath promised thee, then shall thy restraint from shedding Innocent Blood (which is a crying sin, and lies heavy upon the Soul) be no terror or torment to thy Conscience, or any blemish to thy Grandeur and Glory; but on the other hand, she cunningly and subtly insinuates, that if he followed her Counsel, it would not be a Corrosive, but a Cordial to his Conscience; no guilt would be upon him to mar his Mirth, and to Contaminate his Comforts in his Regal Capacity.

This Seventh Argument (a number of perfection ) she purposely reserveth for the last, as being of greatest Concernment for David 's Conviction, [Not to shed blood causeless,] because though Nabal was guilty of Abominable Ingratitude and Rudeness, yet had he done nothing worthy of Death, by the Law either of God or of Man: However his Family were innocent, nor did it belong to David [to avenge himself,] which is quite contrary to the Law of God, Levite. 19, 18. Deut. 32.35. Rom. 12.19. then she concludes, [Remember thy Handmaid] when thou comes to be King, for the good counsel I have given thee, and befriend me accordingly.

N. B. Note well. Peter Martyr 's Opinion here is very observable, saying, that Abigail foresaw that Nabal would die, and that she should be left a Widow, and therefore bespeaks beforehand David 's friendship and favor.

The third part be the Consequents of Abigail 's excellent Oratory, David 's fury is appeased, &c. v. 32, 33, 34, 35. wherein,

First, David discovers the tenderness of his Spirit so easily touched with her convincing Counsel; he considereth not Quis, but Quid, not who was the Counselor, but what was the Counsel itself, and therefore disdains it not, because it came from the Mouth of a weak Woman. His Wisdom from above. Jam. 3.17. was not only perswadable, but also regards a right method in his thankfulness for preventing his sin; for first he praiseth God as the Author, and then Abigail as the Instrument, sent by God's Over-ruling Providence.

Secondly, David Accepts of her Person, and then of her Present, and of her Request also.

N. B. Note well. This is God's Order, who accepted first of Abel 's Person, and then of his Offering, Gen. 4.4. Heb. 11.4. God will not hear sinners, John 9.31. He that fears God and works Righteousness, is accepted of him, Acts 10.35. Until then God will not receive a good Motion from a bad Mouth, Righteous Lot was accepted in his person, and then in his Request, Gen. 19.21. and thus David accepted of Abigail, and granted her desire.

Thirdly, David granted her desire, though he had sworn to destroy all the Family with Nabal, for that Churl's sake, for now Abigail had made him see with other Eyes, that such Oaths may be lawfully broken, which have been unlawfully taken, as it was David 's sin to make such an Oath (in the heat and height of his passion) so it would have been a doubling of David 's sin to have kept it, in the Inhumane Execution of it.

N. B. Note well. The end of an Oath is to bind us unto Duty pleasing to God; if it be unto any Iniquity, 'tis [ipso facto] null and void, and 'tis adding sin to sin to observe it; and no doubt but David did deplore his own rashness in making it, as well as he blessed God for restraining him from keeping it.

The Seventh Remark is, Nabal 's Luxury and Drunkenness, when he was so nigh so much notorious Mischief, v. 36. and not far from his own Death, v. 37, 38. wherein mark,

First, Abigail returning from pacifying David, finds Nabal Feasting like a King; here was sordid Avarice, and profuse, yea, profane Prodigality met together in this Man; he had nothing to spare for Relieving David and his Men in necessity, by way of Charity, yet had he all good things to spend; yea, more than enough to waste upon himself and his Friends (that were in no need) by way of Riot and Luxury; 'tis a common saying, [A Covetous Churl's Feast seldom cometh, but when it cometh, it aboundeth with Gluttony and Drunkenness:] 'It is hateful for a Peasant to Expend as a Prince, &c.

Secondly, Nabal 's Mad Merriment at this Feast was soon mar'd, though Abigail said nothing to him while she saw the Man gone, and the Beast (while he was Drowned in Drink) laid in his Room, yet when he had slept out his Drunkenness, and Sleep had cooled his Brain, she told him the whole Story no doubt (for she could do it) after the most pathetical manner: and though she designed no more but a bad Husband 's Amendment, yet God meant to make her a Means of his Justice upon him, for her Discourse struck his heart as dead as a Stone.

Thirdly, Moreover the Lord smote him with a Plague.

N. B. This Woman's Tongue may well be wondered at, as a Wonderful Instrument, that could not only Charm David 's enraged Choler into a calmness; but also Nabal 's Drunken and Sottish Soul into a deep Stupefaction; but God's stroke was heavier than that of her Tongue; for he lay lingering under it for ten Days, yet Repents not of his sin, that all might discern it was the Hand of God, who now was Revenging David 's Wrong, when (out of Conscience to God) David had denied to Revenge himself.

N. B. Some say, Nabal laid to Heart the loss of his Goods, which (his Wife told him) she had given to David: However it was what God set on to kill him.

The Eighth Remark is, David 's Marrying of Abigail, after the Death of Nabal, v. 39.40, 41, 42, 43, 44. wherein,

First, David blesseth God, when he heard that God had Reveng'd his Quarrel upon Nabal for his wickedness, in taking him away by a Deadly Disease.

N. B. Objection. Job did not rejoice when evil found his Enemy, Job. 31.29.

Answer. Nor durst David do so as it was merely the Destruction of a Fellow-Creature, but as it was a clear Declaration of the Justice of God upon a Drunken Sot, which was an Universal Document to all Drunkards, and Scoffers at Distressed David 's: So himself speaks, Psal. 58.10, 11.

Secondly, David (after a due distance of time for mourning) Courts Abigail to be his Wife, finding her every way so fit for him, a most Accomplish'd Lady for Grace, Race, Face, Arts, Parts, Portion and Proportion: He had tasted of her Grace, and knew her to be a Rich Widow, &c. and he sent rather than went, lest her Love should seem to be forced, &c.

Thirdly, to David 's Suit by a Proxy Abigail returns a most lowly and Lovely Complement, That she was fitter to be Laundress to his Servants, than a Wife to himself, where she demonstrated her strong Faith in esteeming so highly of David, now an Exile, merely because God had promised a Kingdom to him.

N. B. It is said, v. 44. he Marryed her, because Saul (out of spite to him) had given Michal (whom David so dearly deserved, and by whom he was causelessly deserted) unto Phalti, who undoubtedly was faulty for taking another Man's Wife; nor was she faultless for consenting to it: 'It is said here also, v. 43. that David Marry'd Ahinoam, which was before he took Abigail. For (1.) Wherever the Wives are mentioned, Ahinoam is set before Abigail. And (2.) Amnon David 's First born was her Son, not Abigail 's. Polygamy was a sin of Ignorance among the Ancients, not understanding that Law, Levite. 18.18. Deut. 17.17, &c,

CHAP. XXVI.

THis Chapter is a Narrative of Saul 's last persecution of David (in the Hill of Hachilah ) which consists of two Parts. (1st.) The Treachery of the Ziphites to ward David: And (2dly,) David 's trust in God, &c. Remarks upon the first part are,

First, Those sordid spirited Ziphites, though of David 's own Tribe, yet had they once before done their utmost to betray David into the hands of Saul, Chap. 23.19, 20. for which Treachery Saul blessed them, ver. 21, &c. but God blasted it, and made it successless; and now despairing, that they could ever retrieve themselves, and recover David 's favor for their first Treachery, if he should yet prevail, they desperately endeavor to betray David into Saul 's hands the second time, to quit themselves of David 's Revenge.

The Second Remark is, The opportunity David gave them of this second Treachery, was his returning again to the Hill of Hachilah where he had hid himself before, Chap. 23.19. the occasion of David 's returning to this same Hill again, was because it lay nigh unto the Estate of Abigail (whom he had lately Married) the Emoluments whereof he and his Men stood in need enough of under their necessitous Circumstances, and he might hope that both Saul was mollified, and the Ziphites at least cautioned by their late disappointments, or because he could retreat from thence most commodiously into other places, if need required.

The Third Remark is, The Lord suffers those Treacherous Ziphites to send for Saul the second time, and Saul must come again with three Thousand chosen Soldiers to seek David again (after his former meltings over him) and pitch his Tents upon the very Hill of Hachilah, ver. 1, 2, 3.

N. B. This the Lord ordered, not only to allay and qualify the transporting joy of David 's new Marriage with Abigail, but also to make a fool again of Saul, as appears by the Sequel.

The Second Part of this Chapter is David 's Antidote against this new danger. The Remarks upon it are,

First, Saul having desisted from pursuing David for some while, because he had bound himself from such persecuting Practices upon David 's sparing his life, Chap. 24.26, 27. The Ziphites (though bound to favor David as one of their own Tribe, Josh. 15.55. yet fearing an after reckoning for their first Treachery as above) stir up Saul to a second assault, assuring him that now David was as the Hunted Hare, returned to his old form, and now Saul might both catch him, and kill him, so rid both himself and them from all fears of his coming to the Crown; at this Saul marches with his Men, whereof (as is supposed) Jonathan ( David 's dear Friend) gave Intelligence.

N. B. The Ziphites had assured Saul he might have destroyed David before, had not the Philistines so unhappily invaded the Land, and delivered David at that time, but now he need not fear any such diversion, &c. Now is David in more apparent danger than heretofore, from Saul 's besieging him again, and now David acts his trust in God as a Remedy against the Treachery both of Saul (against his former promise) and of the Ziphites notwithstanding their former unsuccessfulness: It was undoubtedly an eminent act of strong faith in David, in the first place to adventure himself (it may be disguised) into Saul 's Camp, first singly as a Spye at some distance, and after only with Abishai, his Sisters Son, Ahimelech the Hittite, likely not daring to venture with him, ver. 4, 5, 6, 7. even to the very Tent of Saul in the midst of the Camp, Abner and his Army lying round about to guard his Royal Person: This seems to be a very bold and daring attempt, and no less than a tempting of God.

N. B. But it must be considered, not only how such Heroic Acts have been done by that Pagan King Alexander the Great, who once ventured to pass privately into the Camp of King Porus (his Enemy) to his great advantage for his ensuing Victory. But also how Gideon did the like by Divine Direction for the confirmation of his Faith, Judge. 7.11. accordingly no doubt but David did this by a special direction from God likewise.

N. B. Note well; This Act of danger and difficulty was not an Act of Presumption, but of a Divine Faith in David; Reasons be,

First, David had a general assurance that God would preserve him from all Perils for the Kingdom, according to his Promise.

Secondly, He might have a particular Revelation as a Prophet from God, that he would cast Saul and his whole Army into a dead sleep for David 's protection, and security from danger; and

Thirdly, God might give David a Special Promise of giving him a second opportunity to manifest his innocence towards Saul, for the farther conviction of that Hypocrite concerning David 's Righteous Cause.

The Second Remark is, David 's second Act of Faith in preserving the life of Saul against the urgent suggestions of Abishai, ver. 8, 9, 10, 11, 12. wherein,

Mark (1.) Abishai finding Saul fast asleep, asks leave of David to nail him to the ground at one blow, without need of a second stroke; This was the second time of his provoking David to destroy Saul, Chap. 24.4. and here though he had received a repulse the first time, and was restrained; yet now Abishai argueth there is more Reason now to kill him, for such and so implacable is Saul 's malice, that neither thy Clemency towards him, nor his own Promises and Oaths to thee for thy safety, can oblige him to any lasting reconciliation, therefore (saith he to David ) thou dost but tempt God to let slip such an opportunity, as God by his miraculous Providence now offereth thee to provide for thy own, and all our safety.

Mark (2.) David 's Answer, Though I be the Lord's Anointed in Reversion, yet Saul is the Lord's Anointed in Possession; therefore (I who am still a private Person, and a Subject to Saul my Sovereign) cannot kill him without sin, though he be a Tyrant, and rejected of God, I can neither do it myself, nor suffer to see it done by thee, but I will wholly leave him to the Lord who set him up, to pull him down, for to him only vengeance belongeth, Rom. 12.19. And herein David refers not only the matter of his revenge to the Lord, but the manner of it also, namely three manner of means, as (1.) The Lord may smite him as he did Nabal, or (2.) He shall die according to the course of nature; or (3.) [He shall descend into the Battle and perish] which was that way of all the three, that God was pleased to choose and use, both to bring Saul to his death, and David to his Kingdom.

Mark (3) Though David spared Saul 's Person, yet took he away Saul 's Spear, and a Cruse of Water, to become Pledges of David 's sparing Saul 's life, when it was in the power of his hands, and might have slain him with his own Spear.

The Third Remark is, The Third Heroic Act of David 's Faith in his daring defense of his own doings, openly Proclaimed in despite of Saul, of Abner, and of all the Army, ver. 13, 14, 15, 16. wherein,

Mark (1.) David gets out of Saul 's Camp at a due distance, both for the Armies audience, and for his own safety: Behold here how good David transforms himself into all forms and shapes both of Speech and Spirit, that he might do good unto this bad Man, to work his weal even in both Worlds, &c.

Mark (2.) He calls aloud of Abner by name, who was so fast asleep, that though the Ear be first awake in the Morning (as we use to say) and a Man, called upon by his name, will start up as one amazed, yet Abner after often calling upon by his Name, answered not; but at last the Lord (that had cast him into this dead sleep) lets him awake to hear David charge him with no less than Treason (by the Law of Nations ) for Guarding his Sovereign no better, but suffering his life to be in such desperate danger; Saying, Though I know thee to be a Man of Valour, and thou hast many Valiant Soldiers under thy Command, as thou art their General; yet you all deserve to die for your falling asleep, when you should have Guarded the King.

Mark (3.) Then David cries [Ecce Signum] Behold the Spear and the Cruse set up at Saul 's head in the midst of his Camp, he that was permitted by your negligence to remove them hither, had a fair opportunity (through your laziness) to have given Saul his Passport into another World; Lo here is an Ocular Demonstration of your blame-worthiness, and of my own integrity and innocence.

The Fourth Remark is, David 's Dialogue with Saul at a due distance upon an Hill, that he might be heard, and yet so far off that he might escape in case of danger, v. 17.18, 19, 20, 21. Wherein Observe,

First, David had called so loud and so often with an audible Voice upon Sleepy Abner that he awakened Saul also, v. 17. at which Abner was Angry, crying [Who is that clamorous Fellow that dare disturb the King in his Sleep,] v. 14. Yea David Awakened not only Saul 's Eyes but his Conscience also; which made Saul cry, [ Is this thy Voice my Son David?] v. 17. Here again falls a second Conviction upon this Hypocrite 's heart, as before, when he wept to David, chap. 24.16. whereby it appears that Saul persecuted David against the Light of his own Conscience, as well as contrary to both his Promise and his Oath, chap. 19.6. and 24.20.

N. B. Saul here hath a Velleitatem (as the School-term is) a wambling wish, or an imperfect motion of his willingness to favor David, but he had not [a voluntatem] a direct and complete will to disown his own sin: So David 's Innocency produced only a transient extacy and admiration of him in his Conscience for Saving his Life Twice.

Secondly, Mark here, how David diswades Saul from his daily persecuting of him in this Dialogue with him by many strenuous and cogent Arguments: As,

Mark 1. It was unjust for a King to persecute an innocent subject, v. 8. That I have no Traiterous design against my Sovereign is plain, for twice God hath given me an opportunity to kill the King, and twice I have spared him; [If a Man find his Foe will he let him go.] Chap. 24.19. Saul himself confesseth.

Mark 2. He useth a Dilemma, a double Horned-Argument, that pusheth both ways saying, Thy rage against me is either from God or from Man: If from God, then 'tis either for thy sin, or for mine, or for both: Let this be decided by a Sacrifice to God, whose of them God will accept, thine or mine. If for thy sin, God hath given thee up to be acted by an Evil Spirit, and the Devil drives thee to this evil work, then oughtest thou to reconcile thyself to God by Sacrifice; that thou mayest be freed from thy Frantick Fits. And if it be for my sins too, I am ready to pacify God's displeasure with an Oblation also; and am willing moreover to become a Sacrifice myself; so God's displeasure may be appeased, and the Kings Justice may be satisfied, &c. But if it be from Men, namely, from Doeg, and thy cursed Court-Sycophants who have incensed thee against me, I leave them as accursed Creatures to the Lord's Righteous Revenge, v. 19. where David prudently, and meekly accuseth not the King, but lays the fault upon his Evil Counselors.

Mark 3. David urgeth those Courtiers cruelty to him, in driving him out of Canaan, (where God's Worship was) into Idolatrous Countries; where they really, though not verbally bid him Serve Idols. David sets an Emphasis upon this Argument, as being an Evil that troubled him more than his loss of all other comforts, and therefore cries he, [ Woe is me, &c. Psal. 120.5.]

Mark 4. David Argues both an impossibility of Saul 's Accomplishing his Bloody Ends, for he had a particular Faith that God would preserve him out of his hands, Psal. 27.1, 2, 3. and ex Hypothesi, suppose Saul should shed my Innocent Blood by God's permission; yet sure I am, my Blood would cry, as Gen 4.10. and God will revenge it, and stigmatize thee for it.

Mark 5. He urges an absurdity upon Saul, v. 20. that it was below a King to persecute such a mean Subject: A Flea is hard to catch, and yet not worth catching: 'It is to Fight with a Flea: 'It is no fit Employ and Exploit for a King to Kill a dead Dog, as he had said before, chap. 24 14. or to toil and turmoil thyself about catching a Partridg on the Mountains, where he may flee from thee; and though taken, the Advantage cannot compensate the Labor.

The Fifth Remark is, The Effects of all those Arguments.

First, Saul confesseth his foolishness, and recalls David from his Banishment, v. 21. where we see Saul melted down by those Coals of Kindness which David had twice heaped upon his Head, though Saul seem here under those meltings to aggravate his sin, yet in truth he doth extenuate it, by imputing it only to his Folly, which made him do he knew not what; whereas indeed it was his malice against David, because God had (upon his rejection) chose him his Successor: Notwithstanding he well knew David 's Innocency.

Secondly, David Restores the King's Spear, v. 22. which he took away, not to retain it, but to return it to the right owner after he had convinced Saul's Conscience thereby of his own Righteousness.

Thirdly, Because Saul had no Tribunal above him, David makes his solemn Appeal to the Tribunal of God, v. 23, 24. requesting the Lord to recompense each of them according to the Equity or Iniquity of their cause.

Fourthly, Saul's Temporary Repentance is another effect of David 's charming Rhetoric here, and he not only lays aside his persecuting Principles for the present, but also Saul is again Found among the Prophets; really foretelling that David 's Kingdom should be very glorious, v. 25. And,

Fifthly, David dare not yet trust Saul notwithstanding all his fair Promises from a convinced Conscience, while he knew His Heart was not changed: For (1.) David durst not carry him his Spear, but bids him send for it. And (2.) David went away to his place of Safety, and came not down to Saul as before, chap. 24.8, &c.

1 Sam. CHAP. XXVII.

THIS Chapter contains another Banishment of David into the Philistines Country: The General Parts of it are two, First, The Causes of it; and Secondly, The Accidents attending David in it, &c. Remarks upon the First Part are,

First, The final or moving cause that moved David to fly to the Philistines, is expressed, ver. 1. [David said in his Heart, I shall one day perish, &c.] Wherein Mark,

First, David instead of Consulting with God, (either by the Prophet Gad, or by the High Priest Abiathar, with the Urim and Thummim; doth consult here with the Carnal Reason of his own Heart, which is the worst Counselor in the World. David did not trust in God, when afraid, as Psal. 56.3. And Josephus tells us he took Counsel from his Company (none of the best) such as Abishai (who had twice counseled him to kill the King. )

Secondly, Mark here David 's mighty mistake in saying, (from the dictates of such blind council aforesaid) [There is nothing better for me, than to flee to the Philistines] When indeed there was nothing worse for him, upon many accou ••• .

N. B. Note well. The sum of the Reasons (demonstrating how David ran upon a desperate Rock here,) briefly be,

First, He forsakes the place where God had settled him by the Prophet Gad, chap. 22.3, 5. and had given him assurance of Divine Protection by a special promise, yea and much experience of manifold deliverances from Saul by God's Providence.

The Second Reason is, Seeing God had checked David for living with the Moabites, which was more tolerable, as being the Posterity of Righteous Lot, &c. How could David devise it the best for him to flee unto the Philistines, who were of the number of those Cursed Nations, whom God had devoted to utter destruction, and with whom God had forbidden Israel to make Leagues, or to live among them.

The Third Reason is, David well knew what a professed Enemy to them they looked upon him to be, both for his killing their Goliath, and for his slaying Two Hundred of them, whom he Circumcised after they were slain; which was the highest Affront to that uncircumcised Nation; besides all other slaughters he made among them in other Battles and Victories. 'It is strange how David could expect any safety among such a People, after so many unpardonable provocations,; and say, 'It is best for me to flee thither.

The Fourth Reason is, This act of David was a scandal to the weak and a scorn to the wicked: As his own Nation (on the one hand) could not but be offended at David 's deserting the cause of God, and exposing them (now weakened by his withdrawment with a considerable company of their most expert, and most experienced Soldiers) to the Invasions and Incursions of their Enemies round about, &c. So (on the other hand) the Philistines could not but scorn David, and call him a Turn-Coat, so wound Religion and the Professors of it, through his sides; as if they were a pack and parcel of Men, who notwithstanding their plausible pretences of Profession would tack about to the Enemies side, for their own safety and advantage, and so betray the cause of God and of his People.

The Fifth Reason is, Hereby David voluntarily incurred the penalty of that direful Curse and Doom which his own mouth had denounced against Doeg and the other Court-Sycophants of Saul for driving him out of God's Inheritance, and tantamont for commanding Him to go and Worship other God's, chap. 26.19. And now David does that to himself, for which he Curseth them.

The Sixth Reason is, Hereby David involved himself unavoidably into that odious sin of ingratitude [Ingratum si dixeris, omnia dixeris,] (which hath all sins in the Belly of it,) by his present procuring protection and provision from that very People, whom be knew God would have him (when he came to be King) to fight against as God's and his mortal Enemies. Where was David 's gratitude to them then, for this their present protection of him from Saul 's persecution.

The Seventh Reason is, How could this be the best for David to do, which did expose him to so many Snares and Sins? As the Sequel of this History doth Demonstrate.

The Second Remark is, David departs to Achish King of the Philistines, &c. v. 2, 3. Where Observe,

First Whether this doing was best or worst for David, he thought himself forced to do it through his fear of Saul 's irreconcilable Rage, which made him so fickle in all his Oaths and Promises of Friendship.

Secondly. No doubt but David did first obtain the public Faith of this King by his Agents that had agreed upon Terms for his safe abode in Gath, the Capital City. &c.

Thirdly, David might well hope Achish would be glad to entertain him; partly, because he freed himself from the most formidable Enemy he had in all Israel, now when he was designing a War against them: He feared David more than Saul. And partly, because David came not now alone, as he did before, chap. 21.12. but now brought pledges enough of his Fidelity. So Achish (before David 's Fear ) became now his Friend.

The Third Remark is, These Tidings being told Saul, that David was fled to the Philistines, he sought no more after him, v. 4. Which implieth, Saul would have sought him again had David staid within Saul's Dominions; so restless and irreconcilable was hi Malice against him, notwithstanding all his Oaths and Promises to the contrary; therefore David had some pretence of fear, and so got Himself and his Six Hundred Soldiers ( with their Wives, &c.) out of his reach.

The Second • art of this Chapter, is the Accidents that befell David in this place of his Retirement. Remarks upon it are,

First, David's Humble and Modest Petition to Achish for a place to dwell in, not liking to dwell in the Roral City, v. 5. For

(1.) David found Gath (where the King had his Court) a bad Air to breath in for his own and his Friends Devotion.

He that would be truly Religious, must not resort to an Irreligious Court, &c.

No doubt but as Lot was in Sodom, he was also vexed with Court-Vices.

(2.) He might fear that his Friends and Followers would soon be corrupted with both the Idolatry and Immorality of the City.

(3.) He might desire a distinct place for himself and all his Men, &c. where they should Worship God freely, and not offend the Philistines.

(4.) That he might not be ensnared to fight for the Philistines against Israel, which he now knew they were designing to do.

(5.) That he might make unknown Incursions into neighbouring Nations, such as God had devoted to Destruction, &c.

The Second Remark is, Achish's Liberality unto David, in granting his Petition, and bestowing so great a City as Ziklag upon him; so capacious as to receive David and his Six Hundred Soldiers with all their Wives and Children, v. 6.

N. B The King gave David Ziklag, not only to Inhabit in for the present, but to Possess it as his own; to oblige him the more, whom he knew well able to serve him in his Wars.

N. B. Though this City had been given to the Tribe of Judah, Josh. 15.31. and after to the Tribe of Simeon mingled with Judah, Josh. 19.1, 5. yet had the Philistines kept Possession of it until this time; the Israelites not being able to Conquer it.

The Third Remark is, The time how long David enjoyed this City, we are told, it was a full Year and four Months, v. 7. which some read from the Hebrew Text only [about four Months,] that is, some odd Days; saying, David fled from Saul at Samuel 's Death, which (as they say) was but Seven Months before Saul's Death: So Saul persecuted David Eight Months only after the Death of Samuel, &c.

N. B. This is the Computation of Peter Martyr, Vatablus, &c. and Judicious Dr. Lightfoot saith, That in the Thirty Ninth Year of Saul David was sent to Ziklag, and in Saul 's Fortieth Year, divers of Saul 's own Tribe resorted thither to David; which was a bad Omen to Saul of his approaching fall, 1 Chron 12.1, to 8. So tender was God of his Servant David, as to procure him a place of Repose, and sent him some to comfort him in his straits; yea and to Cut those straits short in respect of time also.

The Fourth Remark is, The successful Incursions David made upon the old Enemies of Israel while he abode here, v. 8, 9. It seems Ziklag was but an Hungry place to him according to the Notation of its Name, which signifies [Augustia Sextarij,] a making their measures narrow, from the scarcity of Provisions: David was here hard put to it for a poor Subsistence; and therefore was forced to Forrage abroad, and to fetch in the Spoils of Foraign Enemies to Israel. And this place being an out-Town was fittest for David to do so undiscovered. Thus David Invaded some Country-Towns of Amalek, (whom Saul had spared, chap. 15.) and some of their Neighbors; and Left neither Man nor Woman alive to tell Tales or carry Tidings to Achish; and this he did because God had devoted them all to destruction, &c.

The Fifth Remark is, David's Policy in Deceiving Achish with words as well as deeds, v. 10, 11, 12. David returning from his Conquest, did likely call at Gath (by the way) to make a Royal Present of the best of his Spoils to Achish; who thereupon asked him, where his Exploit had been? David answered, [ Against the South of Judah, &c. ]

N. B. Which was either a Flat Lye, or a Foul Equivocation, not becoming him who was both an Anointed Prince, and an Eminent Professor, yea and Prophet too of the Pure Religion: Take it at the best, it had the formality of a Lye in it; which is [ A purpose to deceive Achish,] who understood it, that David had fallen upon the South parts of Judah itself, and not on those beyond it, who were Confederates with Achish, or Tributaries to him, whom he was bound in Honor to Protect. Therefore tis said [Achish believed David,] that such a Man would not Lie.

N. B. Josephus saith, Achish did the easilier believe it, because he so earnestly desired it. Quod volumus facile credimus. What we would have to be, we most easily believe to be. That David might be the firmer to him against Israel whom he had thus disobliged: But chiefly God would have it so for David's good; though herein God left him to lie. The best of Men are but Men at the best, out of God 's precincts, out of God 's protection; yet God makes Achish Kinder to him than Saul his Father-in-Law and King of Israel was.

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 do 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 favor and liberality, though his People bore a grudge against him and his, Chap. 29. ver. 3. yet could he not prove a Traitor 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, Levite. 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 show 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 Philistines 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 Lord's of the Philistines join 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 Human 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 Philistines 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 inquire of the Lord, but 'tis said [Saul inquired not of the Lord] 1 Chron. 10.13, 14. He did saith this verse, He did not saith that place, without any real, though' seeming Contradiction: The Reason is rendered in the Civil Law [Ficta pro factis not habentur] feigned acts are not reckoned for real facts: Saul inquired here in a slight and perfunctory m • nner, as he had done Chap. 14.19, 37. and God 's Law decides the Controversy: 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 Hypocrisy 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 Urim 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.

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 failed him, he trembled to trust in human 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 Men's 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 disuaded 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 disguised 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 Soldier; 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 endeavored 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 Philistines 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, though' 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 practice 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 die▪] 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 Virtues 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 suppressed 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 ruin, 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 Hypocrisy. Some Men's sins go before hand to Judgment, and some Men's 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 experienced 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 gratify 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, though' other Reasons be rendered of her sudden exclamation by Learned Men, as

Mark First, This supposed Samuel surprised 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 completed 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 Magic Spells; for whereas her Black Art commonly conjur'd Black Spectrums, suitable in color to the Art so denominated, yet this supposed Samuel appeared wrapped 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 cries out thou art Saul: and (2.) Saul is concerned 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 myself, &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 answered (2dly,) I saw God's 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 God's in the Plural Number, those Devils being her God's: 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 honors sake called Elohim, God's, Exod. 22.28. or this Witch might speak after the Pagan manner, who had many God's.

( Judicious Junius judges those she calls God's, were some goodly Apparitions sent by Satan as his Apparitors and Fore runners: But the whole coherence showeth that those Elohim or God's 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 informed 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, though' 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, 'It is 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 called 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. Judge. 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, 'It is 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 labors, 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 Honor, 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 expressly 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 Magic 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 Magic, 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 mere 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 putrefied and his Mantle so mar'd much more, that the Devil could not assume either; but it was a mere Aerial show 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 thyself 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 favor 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.