Bring me up Samuel. The character of Samuel was so great, his life had been so long continued, his appearance so familiar to all, his influence so powerful and extensive, that after his departure his form must have seemed still to brood over the land. What the thoughts of Saul were at his death we know not. Perhaps he was glad of his removal. Although dwelling near him, he was altogether estranged from him, and entirely neglected to seek his counsel. But the time came - the threatening hosts of the Philistines, his overwhelming fear, the silence of Heaven - when he urgently needed it, and earnestly but vainly desired the benefit of it. Whether he went to the sorceress with the deliberate purpose of seeking an interview with his old and faithful counsellor, or sought it under the impulse of the moment, is not stated. The former is the more probable. He was certainly persuaded of the power which she professed to have (ver. 11) of raising up the spirits of the departed, and (after her expression of surprise, and her description of his well known appearance) of the actual presence of Samuel in consequence of his request ("I have called thee," ver. 15). The result of the interview, however, proved that his hope of obtaining good from it was vain. It is not unusual for those who have neglected the advice of a teacher or friend to desire, when he is gone, that he might come back and again grant it to them. In such a desire we see -

I. THE VALUE OF FAITHFUL COUNSEL, to which it is a testimony. The reproofs and warnings which a faithful counsellor gives are not always agreeable. They are often deemed unnecessary, regarded with contempt, and cause him to be accounted an enemy. But they are justified by events; and then their worth is felt, and they are longed for, when perchance it is too late. The sore distress which Saul now suffered would have been averted if he had listened to the counsel of Samuel. He is your best friend who tells you the truth, and seeks your welfare rather than your favour. Give heed to what he says while it may conduce to your profit.

II. THE FOLLY OF FAITHLESS NEGLECT, Of which it is a confession. "How have I hated instruction, and my heart despised reproof; and have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!" (Proverbs 5:12, 13). "How many who have despised the advice of a father or a mother, and grieved their parents by oppostion and disobedience, long bitterly to bring them back when they have gone down to the grave, that they may have the benefit of the counsel which they once slighted and scorned! If they could go to the necromancer in the hour of their distress, it would not be, 'Bring me up the companion who cheered me in my gaieties, who was with me at the revel and the dance and the public show;' but, 'Bring me up the father with his gray hairs, who solemnly told me that the way of transgressors was hard; or the mother who with weeping eyes and broken voice admonished me against sinful indulgences.'... And yet, if you neglect the Lord and continue to resist the strivings of his Spirit, so that at length he departs from you as he departed from Saul, what would it avail that the grave could give up its inhabitant - if the parent, the friend, or the minister should return at your bidding?" (H. Melvill).

III. THE WORTHLESSNESS OF PIOUS WISHES in those who persist in transgression. Saul was deeply humbled. His self-will and pride were broken down into pitiable abasement, and he seemed willing to receive and obey the counsel which he had previously slighted. Yet his motive was doubtless the same as in inquiring of the Lord (vers. 1-6); he looked upon Samuel as more merciful than the Lord, relied upon him to effect a change in the Divine purpose (1 Samuel 15:29), and expected his aid at the very moment he was committing a capital offence. He was more blinded and self-deceived than ever. Men often abase themselves deeply in affliction while they remain wholly destitute of the spirit of obedience. "Let no man deceive himself." What value can there be in a religious desire which is combined with the violation of the plainest religious duty?

IV. THE USELESSNESS OF EXTRAORDINARY COMMUNICATIONS, such as have been sometimes desired from the dead. Saul had what to him was the fulfilment of his desire; but he was told only what he already knew or feared, he was not led to repentance and faith, and sank into despair. Is it supposed that benefit would be derived from the reappearance and counsel of the departed? Consider that -

1. The light which might be brought would only be a confirmation of the truth which has been already revealed. If even future events, as, e.g., the time of death, should be declared, the know]edge thereof would probably be useless and injurious. Should death be distant, it would be a strong temptation to sloth and continued sin; should it be very near, whilst it might arouse some to make preparation for it simply from a selfish dread of threatening evil, it would lead others to feel that it was too late to avert the danger, and resign themselves to reckless indulgence or blank despair (see ch. 3).

2. Those who are not improved by existing inducements to faith and obedience would be proof against such as might be thereby presented, and would in most cases be hardened in sin (John 12:10). "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead" (Luke 16:31).

3. God has given to men the knowledge and inducements which are best adapted to their probationary condition and sufficient forevery practical purpose, and has wisely determined that no more shall be afforded. "He that is unjust," etc. (Revelation 22:11). "As no additional dissuasions from sin and inducements to holiness would be presented, they who, notwithstanding these disclosures, remained impenitent and unbelieving must continue in irreclaimable wickedness." "Say not in thine heart," etc. (Romans 10:6-11). Crave not for "secret things" - the mysterious, the supernatural, the miraculous, the speculative, the impossible. "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." - D.

Wise reasons must have prevailed with God for the appearance of Samuel. Dr. Hales has suggested the three following:

1. To make Saul's crime the instrument of his punishment, in the dreadful denunciation of his approaching doom.

2. To show to the heathen world the infinite superiority of the Oracle of the Lord inspiring his prophets over the powers of darkness, and the delusive prognostics of their wretched votaries in their false oracles.

3. To confirm the belief in a future state, by "one who rose from the dead," even under the Mosaical dispensation.Taking the view now represented, we may draw some practical conclusions from it.

1. The soul lives after death. Samuel's appearance showed that his soul still lived, though his body had died at Ramah and had been buried.

2. It is vain to pray to the dead. Scripture gives no encouragement to this practice. This passage, and one in the New Testament, show the utter hopelessness of finding comfort by this means. The word of God reveals the mercy seat; and a prayer hearing God invites the sinner to ask mercy in the name of Jesus. "If any man sin, he has an advocate with the Father, Jesus Christ the righteous." "He is able be save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them" (Hebrews 7:25).

3. There is no oracle of the future but God's. No evil spirit can reveal the destiny of a soul, nor could he be trusted. No light that led astray was ever light from heaven. The father of lies could not he entitled to credit in his disclosures of our future. Departed saints are incapable of doing this. They have not such a function assigned to them in the economy of the spiritual world.

(R. Steel.)