would have fought against his friend for his enemy, against Achish for Saul, he was now environed with jealous Philistines, and might rather look for the punishment of his treason, than the glory of a victory.

His heart had led him into these straits; the Lord finds a way to lead him out; the suggestions of his enemies do herein befriend him; the princes of the Philistines, whether of envy or suspicion, plead for David's dismission; "Send this fellow back, that he may go again to his place which thou hast appointed him; and let him not go down to the battle, lest he be an adversary to us." No advocate could have said more, himself durst not have said so much. O the wisdom and goodness of our God, that can raise up an adversary to deliver out of those evils, which our friends cannot; that, by the sword of an enemy, can let out that aposthume, which no physician could tell how to cure! It would be wide with us sometimes, if it were not for others' malice.

There could not be a more just question, than this of the Philistine princes; "What do these Hebrews here?" An Israelite is out of his element, when he is in an army of Philistines. The true servants of God are in their due places, when they are in opposition to his enemies. Profession of hostility becomes them better than leagues of amity.

Yet Achish likes David's conversation and presence so well, that he professeth himself pleased with him, as with an angel of God. How strange it is to hear, that a Philistine should delight in that holy man, whom an Israelite abhors, and should be loath to be quit of David whom Saul hath expelled! Terms of civility are equally open to all religions, to all professions: the common graces of God's children are able to attract love from the most obstinate enemies of goodness; if we affect them for by respects of valour, wisdom, discourse, wit, it is their praise, not ours; but, if for divine grace and religion, it is our praise with theirs.

Such now was David's condition, that he must plead for that he feared, and argue against that which he desired: "What have I done, and what hast thou found in thy servant, that I may not go and fight against the enemies of my lord the king?" Never any news could be more cordial to him than this of his dismission; yet must he seem to strive against it, with an importunate profession of his forwardness to that act which he most detested.

One degree of dissimulation draws on another; those which have once given way to a faulty course, cannot easily either stop or turn back, but are, in a sort, forced to second their ill beginnings with worse proceedings. It is a dangerous and miserable thing to cast ourselves into those actions, which draw with them a necessity either of offending or miscarriage.

CONTEMPLATION IV.

Saul and the Witch of Endor.

EVEN the worst men may sometimes make head against some sins. Saul hath expelled the sorcerers out of the land of Israel; and hath forbidden magic upon pain of death. He that had no care to expel Satan out of his own heart, yet will seem to drive him out of his kingdom. That we see wicked men oppose themselves to some sins, there is neither marvel nor comfort in it. No doubt Satan made sport at this edict of Saul; what cares he to be banished in sorcery, while he is entertained in malice? He knew and found Saul his, while he resisted; and siniled to yield thus far unto his vassal. If we quit not all sins, he will be content we should either abandon or persecute some.

Where there is no place for holy fear, there will be place for the servile. The graceless heart of Saul was astonished at the Philistines; yet was never moved at the frowns of that God whose anger sent them, nor of those sins of his which procured them. Those that cannot fear for love, shall tremble for fear; and how much better is awe than terror, prevention than confusion! There is nothing more lamentable than to see a man laugh when he should fear; God shall laugh when such an one's fear cometh.

Extremity of distress will send even the profanest man to God; like as the drowning man reacheth out his hand to that bough, which he contemned, while he stood safe on the bank. Saul now asketh counsel of the Lord, whose prophet he hated, whose priest he slew, whose anointed he persecutes; had Saul consulted with God when he should, this evil had not been; but now, if this evil had not been, he had not consulted with God; the thank of this act is due, not to him, but to his affliction. A forced piety is thankless and unprofitable; God will not answer him neither by dreams, nor by

Urim, nor by prophets. Why should God answer that man by dreams, who had resisted him waking? Why should he answer him by Urim, that had slain his priests? Why should he answer him by prophets, who hated the Father of the prophets, and rebelled against the word of the prophets?

It is an unreasonable unequality to hope to find God at our command, when we would not be at his; to look that God should regard our voice in trouble, when we would not regard his in peace.

Unto what mad shifts are men driven by despair! If God will not answer, Satan shall. "Saul said to his servants, Seek me a woman that hath a familiar spirit." If Saul had not known this course devilish, why did he decree to banish it, to mulet it with death? yet now, against the stream of his conscience, he will seek to those whom he had condemned; there needs no other judge of Saul's act than himself; had he not before opposed this sin, he had not 30 heinously sinned in committing it. There cannot be a more fearful sign of an heart given up to a reprobate sense, than to cast itself wilfully into those sins, which it hath proclaimed to detest. The declinations to evil are many times insensible, but when it breaks forth into such apparent effects, even other eyes may discern it. What was Saul the better to foreknow the issue of his approaching battle? If this consultation could have strengthened him against his enemies, or promoted his victory, there might have been some colour for so foul an act: now, what could he gain, but the satisfying of his bootless curiosity, in foreseeing that which he should not be able to avoid?

Foolish men give away their souls for nothing. The itch of impertinent and unprofitable knowledge hath been the hereditary disease of the sons of Adam and Eve. How How many have perished to know that which hath procured their perishing? How ambitious should we be to know those things, the knowledge whereof is eternal life!

Many a lewd office are they put to, who serve wicked masters; one while Saul's servants are sent to kill innocent David; another while to shed the blood of God's priests; and now they must go seek for a witch. It is no small happiness to attend them, from whom we may receive precepts and examples of virtue.

Had Saul been good, he had needed no disguise; honest actions never shame the doers; now, that he goeth about a

sinful business, he changeth himself; he seeks the shelter of the night; he takes but two followers with him it is true, that if Saul had come in the port of a king, the witch had as much dissembled her condition as now be dissembleth his; yet it was not only desire to speed, but guiltiness that thus altered his babit. Such is the power of conscience, that even those who are most affected to evil, yet are ashamed to be thought such as they desire to be.

Saul needed another face to fit that tongue, which should say, "Conjecture to me by the familiar spirit, and bring me up whom I shall name unto thee." An obdurate heart can give way to any thing.

Notwithstanding the peremptory edict of Saul, there are still witches in Israel. Neither good laws, nor careful executions, can purge the church from malefactors; there will still be some that will jeopard their heads upon the grossest sins. No garden can be so curiously tended, that there should not be one weed left in it. Yet so far can good statutes, and due inflictions of punishment upon offenders, prevail, that mischievous persons are glad to pull in their heads, and dare not do ill but in disguise and darkness. It is no small advantage of justice, that it affrights sin, if it cannot be expelled; as contrarily, woeful is the condition of that place, where is a public profession of wickedness.

The witch was no less crafty than wicked; she had before, as is like, bribed officers to escape indictment, to lurk in secrecy; and now she will not work her feats without security; her suspicion projects the worst; "Wherefore seekest thou to take me in a snare, to cause me to die?" O, vain sorceress, that could be wary to avoid the punishment of Saul, careless to avoid the judgment of God! Could we forethink what our sin would cost us, we durst not but be innocent: this is a good and seasonable answer for us to make unto Satan when he solicits us to evil, "Wherefore seekest thou to take me in a snare, to cause me to die?" Nothing is more sure than this intention in the tempter, than this event in the issue. O that we could but so much fear the eternal pains, as we do the temporary, and be but so careful to save our souls from torment, as our bodies!

No sooner hath Saul sworn her safety, than she addresseth herself to her sorcery: hope of impunity draws on sin with boldness. Were it not for the delusions of false promises,

Satan should have no clients. Could Saul be so ignorant as to think that magic had power over God's deceased saints, to raise them up, yea to call them down from their rest? Time was, when Saul was among the prophets. And yet now, that he is in the impure lodge of devils, how senseless he is, to say, Bring me up Samuel!" It is no rare thing to lose even our wit and judgment, together with graces: how justly are they given to sottishness, that have given themselves over to sin!

The sorceress, it seems, exercising her conjurations in a room apart, is informed by her familiar, who it was that set her on work; she can therefore find time, in the midst of her exorcisms, to bind the assurance of her own safety by expostulation: "She cried with a loud voice, why hast thou deceived me, for thou art Saul." The very name of Saul was an accusation; yet is he so far from striking his breast, that, doubting lest this fear of the witch should interrupt the desired work, he encourages her whom he should have condemned: "Be not afraid," he that had more cause to fear, for his own sake, in an expectation of just judgment, cheers up her that feared nothing but himself. How ill doth it become us to give that counsel to others, whereof we more need and use in our own persons!

As one that had more care to satisfy his own curiosity, than her suspicion, he asks, “What sawest thou?" Who would not have looked, that Saul's hair should have started on his head, to hear of a spirit raised! His sin hath so hardened him, that he rather pleases himself in it, which hath nothing in it but horror: so far is Satan content to descend to the service of his servants, that he will approve his feigned obedience to their very outward senses; what form is so glorious, that he either cannot or dare not undertake? Here God ascends out of the earth; elsewhere Satan transforms him into an angel of light; what wonder is it, that his wicked instruments appear like saints in their hypocritical dissimulation! If we will be judging by the appearance, we shall be sure to err. No eye could distinguish betwixt the true Samuel and a false spirit. Saul, who was well worthy to be deceived, seeing those grey hairs, and that mantle, inclines himself to the ground, and bows himself. He that would not worship God in Samuel alive, now worships Samuel in Satan; and no marvel, Satan was now become his refuge instead of God; his Urim was darkness, his prophet a ghost. Every