The History of the Old Testament Methodized, Chapter 4 · Section 197

The History of the Old Testament Methodized · Chapter 4 · Section 197

p. 431SECT. CXCVII.

THeſe things thus going on, there came a Meſſenger to David from Hebron to inform him what had paſſed there, and to acquaint him that the hearts of the people were generally for Abſalom. David upon this ſurprizing news knew not well what to do, but concluded that preſent flying **The third Pſalm is ſaid to be penned on this occaſion, wherein by faith he relyed on God as his ſhield.was the ſafeſt and ſecureſt way both for his own preſervation, and the good of the City. He knew not what party Abſalom might have in the City; he thought it not ſafe therefore to truſt himſelf there at preſent, but to go out and encamp abroad in the fields and deſerts. He deſired alſo to preſerve the City from being ſpoiled and plundred, which they might be expoſed unto if they ſtood on their own defence. The King therefore departing with his ſervants and retinue, he left ten of his Concubines in his Palace, (taking as 'tis like his other wives along with him) thinking that Abſalom's party would not be ſo barbarous and inhumane as to offer any violence to them, both becauſe they were women, and alſo ſtood in ſo p. 432near a relation to the King. But there was an over-ruling Providence in this for the bringing about that which God had threatned againſt David, Ch. 12.11. I will take thy wives and give them to thy neighbour, and he ſhall lye with them.

From Davids departure from Jeruſalem for fear of Abſalom, there happened many remarkable things, which we ſhall here ſet down in order.

1. The King with his ſervants and guards having marched ſome reaſonable diſtance from the City, there they made a ſtand, and thither to him reſorted moſt of the Citizens that were truly loyal to him, and with them ſix hundred Gittites (a)(a)Sic vocantur auxiliares illorum Philiſtinorum quos in nuperis bellis David ſubegerat, & regno ſuo adjecerat.(born (poſſibly) at Gath, or the Territories of it, and who were become proſelytes) with Ittai their Captain, who is ſuppoſed to be the King of Gaths Son, and a proſelyte alſo; he was a wiſe and valiant man, and much in the Kings favour. The King ſeeing him there, told him that he had no reaſon to expoſe himſelf to ſo much danger as they were like to meet with in their flight, he being a ſtranger and an exile, and but newly come to him, it were better for him to return to Jeruſalem, and ſeek to be advanced by the new King, who undoubtedly would kindly receive him and his followers, ſeeing they were ſtrangers: Take therefore (ſays he) thy Countrymen and Souldiers and go back to him, and the God of mercy and truth preſerve thee. Ittai replied, As the Lord liveth, and as my Lord the King liveth, nothing ſhall make me leave thee, but I will ſtick to thee both in proſperity and adverſity, both in life and unto death. David ſeeing him ſo generouſly reſolved, gave order that he and his men ſhould paſs over the River Kidron (b)(b)Called Cedron, Joh. 18.1.John 18:1, (which lay between the City and mount Olivet) which they accordingly did, their Children (whom they brought along with them) following them. And the people thereabout wofully lamented the ſad condition they ſaw their King now in; and the King and the people that were with him paſſed over the river.

2 Sam. Ch. 15. from v. 17, to 24.

2ly, Zadock who was next to the High-Prieſt Abiathar, and (whoſe courſe it ſeems it was at this time to attend upon the Ark) came with many of the Levites to David bearing the Ark of God, and when they came to the place where David and his Company ſtayed, they ſet it down, and Abiathar the High-Prieſt went in the forefront of the people that came out to David, and led them up to Mount Olivet, until all the Company that followed him were paſſed over the Brook Kidron. David then ſpake to Zadock and Abiathar to carry back the Ark to Jeruſalem; for though he highly valued the Ark being the viſible ſign of Gods preſence, and at which they uſed to ask counſel of God in their difficulties, yet becauſe it could not be conveniently carried about with them in that flying poſture they were now in, and he could not enjoy it unleſs he had the Prieſts and Levites alſo with him to attend it, and being unwilling to expoſe them to ſo much danger as he himſelf was like to be expoſed unto, he commanded them to carry it back into the City, ſaying to them, If I ſhall find favour in the eyes of the Lord he will bring me back again unto it, and to the Tabernacle or Tent I have provided for it, in which he uſes in an eſpecial manner to manifeſt his gracious preſence. But if he ſay I have no delight in thee, nor will accept thee becauſe of thy heinous ſins, behold here I am, let him do to me as ſeemeth good unto him. I wholly ſubmit my ſelf to his good pleaſure. Further he ſaid to Zadock, Art not thou a Seer and a Prophet, whoſe duty it is to inſtruct the people? Return thou therefore and Abiathar into the City in peace, go and that with my love and good liking, and take your two Sons Ahimaaz and Jonathan along with you. You may do me great ſervice there by inquiring into the counſels, and obſerving the motions of the enemy, and giving me intelligence thereof, and this I deſire you to do for me, and I will tarry in the plain of the Wilderneſs till I hear from you. Zadock and Abiathar accordingly carried the Ark back again to Jeruſalem, but did not take their Sons Ahimaaz and Jonathan along with them as David appointed, but ordered them to ſtay at Enrogel (in the borders of Judah and Benjamin, not far from p. 433Jeruſalem, ſee Ch. 17.17.) that lying there in obſcurity they might receive intelligence from their Fathers, and ſo acquaint David therewith as occaſion required.

2 Sam. Ch. 15. from 24, to 30.

3ly, David now marches up to Mount Olivet weeping bitterly for his ſins that had brought theſe troubles upon him; and he went barefoot, and with his head covered (as was the cuſtom of mourners among the Jews) thereby teſtifying his deep humiliation and ſhame for ſo highly offending God. And the people alſo that went up with him covered their heads and wept bitterly, thereby teſtifying their ſimpathy with their King in his ſorrows and ſufferings. ver. 30.

4ly,David upon this occaſion compoſed the 3d. and 55. Pſalm. One comes now to David and acquaints him that Achitophel that great Politician had join'd himſelf to Abſalom, and the Conſpirators with him; whereupon David earneſtly prayed unto the Lord to turn his counſel into fooliſhneſs. Which petition the Lord was pleaſed graciouſly to grant, as we ſhall ſee Ch. 17.14, 23.—v. 30.

5ly, Being come to the top of the Mountain he there prayed and worſhipped God, and humbly implored his mercy towards him, and to help him againſt his enemies; and behold immediately Huſhai the Archite **Of the Town of Archi in Ephraim.his faithful friend and Counſellor (and a great Politician) came to him who was a man whom God had qualified with ſuch a meaſure of wiſdom that he was able to countermine and counterplot Achitophel. Huſhai came to him with his Coat rent and earth upon his head, thereby teſtifying the deep ſenſe he had of his great afflictions and ſufferings. David kindly receives him, but tells him it would not be any advantage to him, but rather a burden to take him along with him (he being a Stateſman and not a Souldier) but he would do him much better ſervice if he would go to Jeruſalem and ſeemingly join with Abſalom, and ſay to him, I will be thy ſervant, O King, as I have been thy Fathers ſervant, and ſo by inſinuating himſelf into his favour, and being made acquainted with his counſels he might defeat them (a)(a)Davids ſending Huſhai to diſſemble with Abſalom may teach us how prone men are in their extremities to pitch upon ſuch courſes as are not ſo good and right as they ſhould be.. And (ſays he) thou wilt have Zadock and Abiathar there to aſſiſt thee with their beſt endeavours, and what thou heareſt from Abſalom or his Council thou maiſt impart to them, and they have with them their two Sons by whom thou maiſt ſend to me. It ſeems David thought their Sons had gone back with them to the City, and did not know that they were ordered by them to ſtay at Enrogel as we ſhew'd before. Huſhai being Davids ſure friend complies with him herein, and accordingly goes to Abſalom at Jeruſalem, and inſinuates himſelf into his favour.

2 Sam. Ch. 15. from v. 32, to the end.

6ly, When David was a little paſt the top of the hill, and was going on towards the Wilderneſs, Ziba ſervant to Mephiboſheth meets him with two Aſſes ſadled and laden with two hundred loaves of bread, and a hundred bunches of raiſins, and a hundred pieces of ſummer-fruits, and a leather-ſack of wine. The King asked him what he meant by theſe? He replied, the Aſſes be for any of the Kings Houſhold to ride upon, and the bread and ſummer-fruits and wine for any of the young men that are his followers to refreſh themſelves with; and he hoped the King would pleaſe graciouſly to accept his humble reſpect and duty, though the things in themſelves were of ſo ſmall value. The King then askt him where Mephiboſheth was, his Maſter Jonathan's Son? and what the reaſon was, ſeeing he had ſhewed him ſo great kindneſs that he did not come to him? Ziba anſwer'd, Behold he abides at Jeruſalem, for he ſaid, To day ſhall the houſe of Iſrael reſtore me the Kingdom of my Father. A ſhameful lye and ſlander, and very improbable if Mephiboſheths lameneneſs and infirmities to rule be conſidered, as alſo how the peoples hearts were at this time ſet upon Abſalom. However David being very tender p. 434and jealous in matters that concerned his Crown, (and eſpecially when there was any Title ſet up againſt him by thoſe of the houſe of Saul) he paſſes a raſh, ſudden and unjuſt ſentence, Behold (ſays he to Ziba) all that pertained to Mephiboſheth thy maſter is thine: I freely give it to thee. Thus David in haſt deprives an innocent man of his whole eſtate, and gives it to a wicked and treacherous Calumniator. It may indeed ſeem ſtrange and wonderful that ſo wiſe and good a King as David ſhould paſs ſuch a raſh and unjuſt ſentence againſt the only Son of his dear friend Jonathan, a perſon of great worth, and who ſo intirely loved him, and had done him ſo many favours, and to whoſe poſterity he was by ſolemn Oath and Covenant bound to be kind; and that he ſhould do this upon the bare ſuggeſtion of one ſingle witneſs (and he a ſervant againſt his maſter) and in his maſters abſence who was not ſo much as heard what he could ſay for himſelf, nor any other witneſs examined in the caſe. But it ſeems David being highly tranſported with paſſion and ſtate-jealouſie, (the Crown being a thing that will admit of no copartners or corrivals) he paſſed this ſentence without conſidering any of theſe things. Thus we ſee that the beſt of men are but men, and apt to fail and miſcarry when left to themſelves. Ziba like a cunning old fox thankfully accepted the Kings bounty, yet pretended that he more deſired and eſteemed the favour of the King than the gift he had given him.

2 Sam. Ch. 16. from v. 1, to 5.

7ly, David now marches to Bahurim a Town not far off in the Tribe of Benjamin, there one Shimei a man of the family of Saul came forth like a mad man, and vented his malice and rage againſt him in a very high and provoking manner, and going along on the hill-ſide over againſt him bitterly curſed him, and threw ſtones at him and his followers, though he was at this time guarded with valiant Souldiers both on the right hand and on the left. And (as if this had not been enough) with the extream hazard of his own life he cried out, Come out, come out thou bloody man, thou Son of Belial, the Lord hath now brought upon thee all the blood of the houſe of Saul; intimating that David had ſtirred up the Philiſtines to make that invaſion upon the land wherein Saul and his Sons were ſlain. And as thou haſt done to others ſo now (by the juſt judgment of God) others do to thee. Thou didſt riſe up againſt Saul, and now (by a juſt retaliation) Abſalom is riſen up againſt thee; thou art now taken in thy own miſchief; thou didſt rebell againſt thy Father-in-law, and uſurp his Kingdom, and now thy own Son hath rebelled againſt thee and uſurped thine. Abiſhai was ſo enraged at this, that he ſaid to the King why ſhould this dead dog, this baſe contemptible wretch be ſuffered in this ſhameful manner to curſe and revile my Lord the King. Let me go over to him, I'le cut off his head and bring it to thee. Joab alſo (it ſeems) offered his ſervice in the like kind: David meekly replies, I will take none of your counſel, nor conſent to your ways of revenge, ye Sons of Zerviah; this is no time for me to think of private revenge who am under the correcting hand of God for my ſins. The Lord hath for my trial and afflicton permitted this man to revile and curſe me, and has ſuffered Satan to excite him thereunto, which though it be a ſin in him, yet it is moſt wiſely and juſtly ordered**V. 10. To praecepit accipi debet pro permiſit hanc maledictionem, eamque poſitive ordinavit ad meampoenam. Sic 1 Sam. 13.14. praecepit Davidi, i. e. ordinavit ut regeret Iſraelem. 1 Reg. 17.4. Corvis mandavi, i. e. ordinavi ut paſcerent, &c. vel Dominus dici poteſt proprie ei praecepiſſe tanquam lictori ſuo ut maledicat Davidi, i. e. ſua Davidi ſcelera exprobret, & publice coarguat, licet Simei limites excederet mandati divini, & veris criminibus, inter exprobrandum, multa falſa admiſceret. Non cogitur David de cauſa proxima, nota ſcil. voluntate Simei, ſed recurrit ad Providentiam Dei, ut Joſephus, Gen. 45.1 Sam 13:141 Kgs 17:4Gen 45 of God for my humiliation, and the exerciſe of my patience; and what reaſon have I to be troubled at what this man ſays againſt me? you ſee my own Son that came out of my bowels ſeeketh my life, how much more may I then with patience endure the reproaches of this Benjamite who being of the family of Saul is my declared and profeſſed enemy? Let him curſe, ſeeing the Lord hath permitted him as his inſtrument and executioner thus to afflict me. And if by this means I be brought to true humiliation and repentance for my ſins, poſſibly the Lord may look down upon my affliction and reward my patient bearing of it, and inſtead of thoſe curſes p. 435now thrown at me may pleaſe to reward me with a bleſſing, and ſome ſpecial mercy. Thus admirably patient was David when ſupported by Divine grace, who a little before being left to himſelf was ſo impatient in the cauſe of Mephiboſheth. But David was not ſo patient, but Shimei was as impudent and malicious, who went on over againſt him on the ſide of the hill curſing him, and caſting ſtones at him, and throwing up duſt into the air in defiance of him, yet ſo obedient were David's Commanders and Souldiers that none of them offered to ſtir to revenge this great injury, ſeeing he forbad them. So the King and all the people that were with him paſſed on to Bahurim, and being weary, there refreſhed themſelves.

2 Sam. Ch. 16. from v. 5, to 15.

8ly, David being now come near to the banks of Jordan where he pitched, he there (it ſeems) compoſed the 42 and 43 Pſalms.

9ly, Abſalom being now come to Jeruſalem and Achitophel with him, Huſhai preſents himſelf to him, and congratulates his coming to the Crown, ſaying to him, God ſave the King, God ſave the King. Abſalom (as it ſeems) wondering he ſhould come to him, ſays, What is this thy kindneſs to thy friend? thou didſt pretend to be a great friend to my Father, and is this the part of a friend to leave his friend in his extremity? Why doſt thou not go along with him? Huſhai replies, Nay, but whom the Lord and the people of Iſrael chuſe for their King, his ſubject will I be, with him will I abide; and whom ſhould I ſerve but thee? As I have ſerved thy Father while he was King, ſo now I will ſerve his Son being advanced to the Throne. Thus Huſhai inſinuated himſelf into Abſalom, that being near him he might come to know his counſels, and ſo defeat them.

2 Sam. Ch. 16. from v. 15, to the 20.

10ly, Abſalom now calls his Council together to adviſe him what was fitteſt to be done that they might carry on their buſineſs ſucceſsfully. Achitophel adviſes him to defile his Fathers Concubines (whom he had in his Palace) and that publickly, and in the ſight of the people, that ſo the breach between him and his Father might be made deſperate; and ſo (ſays he) the people that follow thee will go on couragiouſly and confidently when they ſee that by this fact thou haſt made thy ſelf ſo odious to thy Father that there is no poſſibility of reconciliation between you; whereas if there be but the leaſt hope left that thou ſhouldſt ever make thy peace with him, then all thy followers and abettors will be in extream danger to be ruin'd by him. Beſides the people will be ſhy and fearful to join with thee till they ſee that thou and David can never be reconciled. Abſalom likes and follows this damnable advice, and ſo they ſpread a Tent for him upon the roof of the Palace, (from which place as 'tis probable David firſt eſpied Bathſheba waſhing her ſelf and luſted after her) and there, not hurried thereunto violently by the ſtrength of luſt, but adviſedly and upon Politick conſiderations, in the ſight of the people, and to the bluſhing of the Sun, he lay with his Fathers Concubines. And thus what God had threatned againſt David, Ch. 12.11. was accompliſhed, I will take thy wives before thine eyes and give them to thy neighbour, and he ſhall lye with them in the ſight of the Sun. This was the villainous counſel that Achitophel gave him, who was counted ſo great a Politician both while he was with David, and after with Abſalom, that his counſel was looked upon for the ſucceſsfulneſs of it, as if it had come from the very Oracle of God.

2 Sam. Ch. 16. from v. 20, to the end.

11ly, Achitophel, ſeeing that Abſalom had ſo readily followed his former counſel, he now gives him a new advice, and moſt dangerous and pernicious to David had it been followed. He adviſes him to let him choſe out twelve thouſand men out of his Army, and with them he would go in perſon and purſue David that very night; and (ſays he) I will ſurprize him, while he p. 436and his followers are weary and faint, and I know that his Army will be ſo terrified with the ſuddenneſs of my coming upon them, that they will flee and ſcatter, leaving him to ſhift for himſelf, and his army being defeated he may eaſily be taken and killed, and accordingly I my ſelf may kill him; and when the King is ſlain, I will proclaim pardon to the people that followed him, and ſo reduce them all under thy obedience; for thou maiſt eaſily apprehend that the doing of this one thing, (viz. the taking off the King) is in effect the reducing of all the people, who will be quiet and embrace thee for their King when David is gone. This counſel hugely pleaſed Abſalom, and thoſe that were about him, though it was ſo highly villainous, and tended to cut off the life of his Father by a ſudden ſurprize. But yet God ſo over-ruled his heart that he would needs ſend for Huſhai (who was alſo reputed a very wiſe man) to hear what he would ſay to it. When he came, Abſalom tells what Achitophel had adviſed, and asks his opinion of it. Huſhai tells him that Achitophel was indeed a very wiſe and able man, but the counſel which he had given was not (in his opinion) good at this time; for (ſays he) thou knoweſt that thy Father and his men are mighty men of valour, and they are now chaffed in their minds, and their ſpirits are ſo enraged at their being forc'd to leave their wives and children, and their habitations, that they are like a Bear robbed of her whelps, and ſo will redouble their ſtrength and reſolution to recover what they have loſt. Thou maiſt eaſily underſtand that it is a dangerous thing to fight with deſperate men, alas it will not be ſo eaſie a matter to terrifie them, and to make them flee as Achitophel ſuppoſes. Beſides thy Father is an old experienced Commander, wiſe and cautious, and thou maiſt aſſure thy ſelf that he will not at this time lodg in the Camp among the common Souldiers, for fear there ſhould be any concealed Traytors among them, but will ſecure himſelf in ſome ſecret pit or cave, or ſome unknown place, (as he uſed to do in the days of Saul) ſo that it will not be ſo eaſie a matter to ſeize upon him, and ſo put an end to the war as Achitophel apprehends. Furthermore we are to conſider how dangerous and perillous to any ſide the firſt overthrow is, which is uſually lookt upon as a preſage of future ſucceſs. Thoſe twelve thouſand whom Achitophel would lead forth are but a few to go out againſt thy Fathers army, and if ſome of them ſhould be overthrown at the firſt, a report will preſently fly abroad that Abſaloms forces are beaten, and then the hearts of thy moſt valiant Souldiers (whoſe hearts are now like the heart of a lion) will ſoon melt and be diſſolved, and thorough fear they will ſcatter and flee away. Therefore my counſel to thee is, to aſſemble all the people from Dan to Beerſheba, and to gather an army like the ſand that is on the ſea-ſhore for multitude, and this is the way to make ſure work in a matter of ſuch great conſequence as this is; and when thou haſt got ſuch a vaſt army together, then I adviſe thee to go out thy ſelf in perſon and command them as General, and ſo thou thy ſelf wilt have the honour of the victory, and thy valour and conduct will be renown'd in the world. And when thou haſt gotten ſuch a vaſt army under thy command, fear not, we ſhall find thy Father out where ever he is; for as dew when it falls overſpreads the face of the whole earth, ſo we ſhall overſpread the face of the whole Country, and if he be any where in the fields we ſhall light upon him, and neither he nor any that are with him ſhall eſcape us; and if he be fled into any City, we will bring ropes to that City, and will draw it into the river and will pull it down until there be not left one ſtone upon another. Thus Huſhai concluded his ſpeech, and with ſuch big and ſwelling words he ſought to blow up the ſpirit of this proud young Prince, and to humour his vain glory and ambition; but his main end was to gain time, (knowing that in a little time ſuch a vaſt army could not be gathered together) that ſo David in the mean while might gather ſtrength, and increaſe his forces. Huſhai having delivered himſelf thus eloquently, Abſalom and thoſe about him were much taken with him, and ſaid the counſel of Huſhai is better than the counſel of Achitophel. Thus the Providence of God over-ruled their hearts, that the Politick counſel of Achitophel which had been good for the accompliſhing Abſalom's ends had it been followed, p. 437might be defeated. Huſhai preſently acquaints Zadock and Abiathar with what had paſſed, that they might give David ſpeedy notice thereof, and adviſe him not to lodge that night in the plain of the Wilderneſs, but ſpeedily to paſs over Jordan leſt he ſhould be ſurprized. For though he had at preſent (as he thought) diverted them from following Achitophels dangerous counſel, yet he knew not how ſoon their minds might change. Jonathan and Ahimaaz (of whom before) ſtayed at Enrogel not far from Jeruſalem, expecting to hear from their Fathers, for they durſt not come into the City, being ſuſpected to be of Davids party. Therefore Zadock and Abiathar ſent their meſſage to them by a young maid (who was not like to be ſuſpected) that they might conveigh it ſpeedily to David. But it ſeems a lad accidently ſaw them at Enrogel, and went and gave intelligence of them to Abſalom, who ſpeedily ſent ſome to ſurprize them. But they underſtanding ſome way or other that they were diſcovered, haſted away preſently to Bahurim, and betaking themſelves to a friends houſe, they hid themſelves in the well which was in the Court of the houſe; and to conceal them the more the mans wife ſpread a covering over the wells mouth, and ſpread ground-corn thereon. Abſalom's ſervants purſue them thither, and inquire diligently after them; the woman of the houſe tells them they were gone over the water, (telling therein as they call it an officious lye to preſerve them) and ſo when they had ſought them in vain and could not find them, they returned to Jeruſalem. They being gone, Ahimaaz and Jonathan came out of the well, and went ſpeedily to David to acquaint him with what Achitophel had counſelled againſt him, and ſhew him that he muſt ſpeedily ariſe and paſs over Jordan if he intended to preſerve himſelf. This therefore David and his followers immediately did that night, and by the morning the whole army was paſt over. And the ſpecial Providence of God appeared herein that they were all preſerved in ſuch a dangerous paſſage, and that in the night. When Achitophel ſaw that his counſel was not followed, but Huſhai's prefer'd before his, and foreſeeing that this counſel of Huſhai would certainly be their ruin, and that David by gaining this time would ſo ſtrengthen himſelf that he would be too hard for Abſalom when they came to fight it out in the field; and concluding that if David prevail'd (as 'twas moſt likely he would) there was no mercy for him to be expected at his hands, who had been ſo falſe and treacherous to him, he being greatly diſcontented went to his own City Giloh, and there putting his houſe in order, making his will, and diſpoſing of his eſtate, and taking care of all things but his ſoul, he hanged himſelf **Herein he was a Type of Judas., and was buried in the Sepulchre of his Father, 2 Sam. 17. from v. 1, to 24.

David upon occaſion of Achitophel's counſel againſt him compos'd the 55 Pſalm.

12ly, David by this time having gathered a good Army together marched with it to Mahanaim (a City in the Tribe of Gad beyond Jordan) and was there furniſhed with proviſions by three eminent perſons, the firſt was Shobi, the Son of Nahaſh of Rabbah, brother of Hanun, (King of Ammon, whom David had depoſed for abuſing his Meſſengers) and ſet this Shobi up in his ſtead, in thankful remembrance whereof he now brought proviſions to David. The ſecond was Machir of Lodebar, who was Guardian to Mephiboſheth, when David came to the Crown, ſee Ch. 9.4. who obſerving how much David favoured him, and what kindneſs he ſhewed to him, did highly eſteem him ever after for it, and was the readier (as 'tis probable) to commiſerate him in this time of his troubles. The third was Barzillai the Gileadite, of whom we ſhall ſay more when we come to the 19th Chapter. Theſe all came to comfort David ††Sic ſolet Deus cum uſitata auxilia abſunt, ſuis de improviſo ſuecurrere.in his great diſtreſs, when his own unnatural Son ſought his life; and they brought beds and cups, and earthen veſſels, and wheat, barley, meal, parched corn, beans, lintils, and parched pulſe, and honey, butter, and ſheep, and cheeſe, to refreſh David and the people that were with him, who they thought muſt needs be weary, and hungry, and thirſty, having had ſo long a march thorough the Wilderneſs, p. 438where they could not but be in great want. From v. 27, to the end.

13ly, Abſalom having now gathered together a mighty Army of the Iſraelites, as Huſhai had adviſed, he marches out with them againſt his Father; Amaſa (a)(a)'Tis ſaid here that Ithra an Iſraelite was his father, and Abigail ſiſter to Zerviah his mother. In 1 Chron. 2.17. this Ithra is call'd Jether the Iſhmaelite. It ſeems therefore that he was an Iſhmaelite by birth, but an Iſraelite by profeſſion, and habitation, being become a proſelyte, or elſe he was call'd an Iſhmaelite, becauſe he had lived among the Iſhmaelites, as upon the ſame account ſome were called Hittites and Gittites. 'Tis ſaid of this I hra that he went in to Abigail, and begat this Amaſa on her, which intimates, he was not then married to her. 'Tis alſo ſaid of this Abigail that ſhe was daughter to Nahaſh ſiſter to Zerviah, 1 Chron. 2.16, 17. 'tis evident that both this Abigail and Zerviah were daugh…ers of Jeſſe, and Siſters to David. Either therefore Jeſſe had alſo the name of Nahaſh, or his wifes name was Nahaſh, who was the mother of Abigail1 Chr 2:171 Chr 2:16(who was Nephew to David, and Couſin-german to Joab) being made his General, and with them he paſſed over Jordan, and pitched in the land of Gilead. 2 Sam. 17. v. 24, 25, 26.

14ly, The Armies of David and Abſalom being now near one another, David drew out his Army (which was at this time much increaſed by the reſort of many out of the two Tribes, and half on the other ſide Jordan unto him) and muſtering them, he ſet Captains over hundreds, and Colonels over thouſands, and divided his Army into three Battalions, appointing three Generals over them, viz. Joab, Abiſhai, and Ittai. Then he told them, He would go forth with them in perſon to encourage them, and poſſibly he inclined the more to it, that being preſent in the Army he might uſe his beſt endeavour for the ſaving of Abſalom; his great Commanders and Souldiers would by no means conſent that he ſhould venture his perſon in the battel, telling him that he was worth ten thouſand of them; the Commonwealth ſhould receive more damage, and the enemy more advantage if he ſhould be kill'd than if ten thouſand of them ſhould be ſlain; alas (ſay they) if we ſhould flee, or half of us be ſlain, the enemy will not much regard it, if thou remaineſt alive who art the mark at which they principally aim, and who they know (as long as thou liveſt) wilt be able to raiſe forces and make head againſt them; and therefore we think it much better that thou remain in the City, and from thence that thou ſend us forth ſuccours and ſupplies as we have occaſion. The King tells them that ſeeing they would have it ſo, he would do as they deſired. So ſtanding at the Gate of the City to ſee his Army march, he ſpake to the three Generals in the audience of the people that they ſhould deal gently for his ſake with the young man Abſalom. For beſides his tender natural affection to him, 'tis like he feared leſt he ſhould die in his ſins, and under the heinous and heavy guilt of Murder, Inceſt and Rebellion.

The Armies now approach each other, and the Battel was fought in that part of Gilead which belonged to the Tribe of Gad, near unto the Wood Ephraim, ſo called either becauſe it was cloſe by Jordan, right againſt the portion of Ephraim on the other ſide of the river, or elſe becauſe this was the place where Jeptha ſlew the Ephraimites, Judg. 12.5, 6. The Armies furiouſly engaging againſt each other, Abſalom's Army was diſcomfited, and a great ſlaughter of them made, and being diſordered and routed, and ſcattered, a great many of them fled into the wood, whither being purſued they were eaſily ſlain in that confuſion and fright they were in; ſo that more of them were ſlain in the wood **V. 8. The wood devoured more that day than the ſword, Frequens eſt ut id ab aliquo loco factum dicatur quod in illo loco ab allis perfectum eſt. Sanctius.than in the field, the Country people as 'tis like falling upon all ſtraglers they met with, ſo that the number of all the ſlain amounted to about twenty thouſand. Abſalom flying among the reſt, happened to run upon a party of David's Souldiers, which when he perceived, ſtriving to decline the danger he was in, he fled into the wood, and running his Mule fiercely to eſcape, it happened that his head was catched in a crotch or forked bough of an Oak, and his Mule going from under him, he hung between heaven and earth as unworthy to live in either of them. One of David's Souldiers ſeeing him thus hung, told Joab thereof. Joab asks him why he did not preſently ſmite him and kill him? Had he done it, he would have given him ten ſhekels of ſilver, and a military girdle for his pains, which p. 439would have been a great honour to him. The man replies though I ſhould receive a thouſand ſhekels of ſilver in my hand, yet I would not put forth my hand againſt the Kings Son; for the King in our hearing charged all you his Generals that none ſhould touch the young man Abſalom, and if I ſhould have done otherwiſe than I have done, I ſhould have wrought falſhood and treachery **Feciſſem inique contra animam meam. q.d. whatever encouragements had emboldned me to do it they would have prov'd falſe and deceitful. I ſhould have wrought falſehood againſt my own life; for he that wittingly doth any thing to the prejudice of his life may be ſaid to work falſhood againſt it.againſt my own life; for had I killed Abſalom, the King would have found out who did it, and then thou thy ſelf wouldſt have ſet thy ſelf againſt me as much as any other. Joab angrily replied that he muſt not ſtand to talk with him, but bad him ſhew him where it was that Abſalom hung; which he accordingly doing, Joab (preferring the peace and welfare of the King and Kingdom before the perſonal command and private affection of the King) took three darts in his hand, and run them through the midſt of Abſalom's body near his heart while he hung in the Tree, and then the young men his Armour-bearers came and killed him out-right. Abſalom being dead, Joab ſounded a retreat, and recalled his Souldiers from purſuing the Iſraelites that followed Abſalom, who thereupon ſtole home to their own houſes. Joab's Souldiers took Abſalom's body and threw it into a great pit in the wood, and caſt a great heap of ſtones upon it; and this was all the burial he had. It ſeems ſometime before this God had taken away his three Sons, mentioned Ch. 14.27. not judging him worthy of children that would not honour his own Father, and had baſely murdered his own brother. Abſalom hereupon (being depriv'd of his Children who ſhould have kept up his name) reared up for himſelf a pillar, or ſome famous Sepulchral Monument (poſſibly ſomething like one of the Pyramides of the Kings of Egypt) in the Kings dale ††Call'd the Kings dale (as ſome think) becauſe the King of Sodom and Melchiſedeck King of Salem, did there meet Abraham, Gen. 14.17.Gen 14:17, lying between Jeruſalem and Mount Olivet, to perpetuate his name and memory. But now God diſappointed his pride and ambition by cauſing him to be buried in a pit, under a heap of ſtones in an ignominious manner like a Malefactor.

The Army of David having obtained this great victory over Abſalom and his forces, Ahimaaz the Son of Zadock deſired Joab to ſend him to the King with the glad tidings of it, that the King might know how God had avenged him of his enemies. Joab tells him that he ſhould not go now, for there was a mixture of joy and grief in this news, and he would ſend him another time when he ſhould be a meſſenger only of good. Joab knew that the news of Abſalom's death would ſo imbitter the joy of the victory to David, that Ahimaaz would have but a cold welcome for bringing it. So he bad Cuſhi (a ſervant and poſſibly a footman to David) to run to the King and tell him what he had ſeen. Cuſhi runs accordingly. Ahimaaz deſires of Joab that he may run after him; Joab asks him why he was ſo deſirous to go, ſeeing he had no news to carry that would be pleaſing to the King; but if he were ſo bent upon it he might go if he would. Cuſhi ran the neareſt way which was hilly and mountainous, but Ahimaaz ran the way of the plain, which though longer about yet was the more eaſie to run, and ſo he outran Cuſhi. The Watchman from the Turret of the Gate of Mahanaim diſcovering a man running thitherward, acquaints the King with it, who ſat there earneſtly expecting news. The King ſaid, if he be alone he brings good tidings; for they that are beaten in battel do flee in companies, whereas the victors do uſually diſpatch only one or two to carry news of the victory, being themſelves otherwiſe employed in purſuing the enemy. Then the Watchman diſcovered another running alone. The King ſaid, he alſo bringeth us good news. The Watchman ſaid, methinks the foremoſt ſeems to be Ahimaaz. The King ſaid if it be he, he is a good man, and undoubtedly comes to bring me good tidings. Ahimaaz then immediately approached, and as ſoon as he came near to the King, he cried all is well; then falling upon his face to the earth before the King, he ſaid, Bleſſed be the Lord thy God who hath delivered the men that lifted up their hands againſt thee to be ſlain by thy ſervants. The King asks, Is the young man Abſalom ſafe? Ahimaaz anſwers that when Joab ſent away Cuſhi (the Kings ſervant) and him to bring tidings, he ſaw a great tumult, but knew not what the matter was. He knew undoubtedly of Abſalom's death, but through humane frailty, fearing p. 440to diſpleaſe the King, he here miſerably faulters. Then came Cuſhi who cried out, Good tidings my Lord the King, for the Lord hath avenged thee this day of all thoſe that roſe up againſt thee. Then ſaid the King is the young man Abſalom ſafe? Cuſhi replied, let the enemies of my Lord the King, and all that riſe up againſt him be as that young man is. David was ſmitten with a wonderful conſternation at this news, and his grief and paſſion brake out ſo violently that it almoſt overwhelmed him; he now retires into the Chamber over the Gate there in ſecret to pour out his ſorrow, and as he went up he cried out, O my Son Abſalom, my Son Abſalom, would God I had died for thee, my Son Abſalom, if my temporal death would have ſaved thee from eternal miſery.

2 Sam. Ch. 18. whole Chapter.

15. The King taking on ſo immoderately for the death of Abſalom, his exceſſive grief came to be known in the Army, and cauſed great trouble of ſpirit among them alſo, ſo that the victory was turned into mourning; neither came they up like a victorious army with joy and triumph to the City, but diſperſing themſelves ſecretly ſtole into it, not as if they had been Conquerours, but rather as if they had been beaten and fled away from their enemies. The King ſtill took on exceſſively and covered his head in token of extream ſorrow, and cried out, O my Son Abſalom, O Abſalom my Son, my Son. Joab underſtanding this, and ſeeing in what a diſcontent the Souldiers were hereupon, and how their hearts began to be alienated from the King ſo that they were even ready to fall quite off from him, he comes in a great rage to him, and highly expoſtulates with him, and tells him, He had ſhamed the faces of all his faithful ſervants that day who had ſaved his life and the lives of his wives and children, with the extreme hazard of their own, and had fruſtrated them of their deſerved praiſe and reward; this ſtrange carriage of thine (ſaith he) ſheweth as if thou lovedſt thy enemies (in that thou mourneſt ſo exceſſively for this Traytor Abſalom) and hatedſt thy friends, ſeeing thou doſt thus diſcountenance their faithful ſervice. Thou ſeemeſt not to regard thy faithful ſubjects, let them be of what degree or quality they will; I perceive that if that Arch-Rebel Abſalom had lived, thou hadſt not much cared if all we had died. I ſolemnly proteſt to thee if thou wilt not give over thy whining for that Rebel, and go forth preſently and ſpeak comfortably to thy people, and congratulate their victory, and give them thanks for their venturing their lives for thee, I believe they will all forſake thee as a perſon unfit to govern them, who canſt not govern thine own paſſions, and poſſibly they will think of chuſing another **Prospicient ſibi de alio rege ſite aequum habere non poſſint., and that will be worſe to thee than all the afflictions thou haſt hitherto met with in all thy life. David being ſtartled at this bold ſpeech of Joab's (which though harſh and tart, yet was needful at this time) he took his counſel and went and ſat in the Gate, and there ſhaking off ſorrow manifeſted his kindneſs and grace to his Souldiers to win their hearts again to him. As for thoſe that had followed Abſalom and eſcaped in the battel, they were fled to their own houſes.

2 Sam. Ch. 19. from v. 1, to 9.

16. The people now through all the Ten Tribes of Iſrael began to blame one another for ſiding with Abſalom againſt his Father, and to call upon one another, and upon their Elders and Officers to ſubmit themſelves unto David, and to go and fetch him back again to the City of Jeruſalem with honour; they began to recount the great and manifold benefits they had enjoyed under his Government, and how he had ſaved them out of the hands of their enemies, eſpecially the Philiſtines. And they ſaw that God was againſt them in that attempt of making Abſalom King, and therefore there was great reaſon they ſhould go and ſeek reconciliation with David whom they had ſo highly injured and offended. This reſolution of the Iſraelites to fetch their King home with honour, coming to his ears, and he perceiving that the men of Judah (who had been firſt and chief in ſiding with Abſalom, and had delivered up to him the City of Jeruſalem, and the ſtrong fort of Sion) being conſcious to themſelves of their great ingratitude againſt him, were now afraid to addreſs p. 441themſelves to him, or to go to fetch him home, therefore he ſent to Zadock and Abiathar (who had ſtayed all this while at Jeruſalem) that they ſhould acquaint the Elders of Judah how ready he was to pardon them, and to forget all that was paſt. They were alſo to aſſure them of his ſingular affection to them, they being his brethren and of the ſame Tribe, therefore he would not have them to be the laſt in fetching home their King who ought to be the firſt. He ſends alſo unto Amaſa (whom Abſalom had made General of his Army, and who if he ſhould deſpair of pardon, might draw a great party of the Iſraelites after him) to aſſure him that he was ready to receive him into his favour, and to regard him as his nephew; nay he intended to prefer him, and to make him General of his Army as long as he lived in the place of Joab. Indeed Joab had incurred his diſpleaſure by killing Abner, and ſeveral other unjuſtifiable acts, yet he had alſo done him great ſervices, and had been always faithful to him, whereas Amaſa had been faithleſs and rebellious. Beſides the place of General belonged to Joab both by Davids promiſe, and his own purchaſe, he having hazarded his life in that dangerous ſervice of aſſaulting and taking the ſtrong fort of Sion. However David being now offended with him for killing Abſalom, he reſolv'd to prefer Amaſa before him, thinking by that policy to reduce all Abſaloms party that ſtood out againſt him under his obedience. By this kind meſſage to the men of Judah, and to Amaſa, David bowed the hearts of the men of Judah (even as the heart of one man) ſo that they ſent this word unto the King, Return thou and all thy ſervants, we are moſt willing to receive thee, and ſubmit unto thee. David conſidered that it might coſt a great deal of blood to ſubdue them by force, therefore he thought it beſt by theſe tenders of grace to bow their hearts to him; and it happened according to his deſire; for the men of Judah now agreed to meet together at Gilgal, and from thence they paſſed over the river Jordan to meet the King, and to bring him back to Jeruſalem; with theſe men of Judah, Shimei the Benjamite join'd himſelf, (who had before ſo unſufferably curſed and reviled David) bringing with him a thouſand Benjamites, ſo that it ſeems he was a potent man in his own Tribe. He took this opportunity of coming to reconcile himſelf to the King, and obtain his pardon, hoping to ſpeed the better, becauſe the men of Judah alſo now came to make their peace with him.

Ziba alſo the treacherous ſervant of Mephiboſheth, (who had ſo falſely accuſed his Maſter) was very forward to come with his fifteen ſons and twenty ſervants to meet the King; hoping thereby to keep himſelf in the Kings favour, though his falſeneſs to his Maſter ſhould be diſcovered. All theſe went over Jordan to meet the King, and to conduct him back. And there went a Ferry-boat to bring over ſome of the chief of the Kings houſhold, (as his wives and children, and whom he pleaſed) and to be imployed as he ſhould appoint. The reſt paſſed over the fords on horſes, or as they could.

Shimei now coming before the King, fell down on his face before him, and ſaid, Let not my Lord impute iniquity unto me, neither do thou remember what thy ſervant did perverſely on the day that my Lord the King went out of Jeruſalem, neither let the King take it to his heart or regard it; for thy ſervant doth acknowledg that he hath heinouſly ſin'd againſt thee: But I am come the firſt and before any others of the houſe of Joſeph **The Scripture is wont ordinarily to divide the 12 Tribes into Judah and Iſrael, Judah having Benjamin adjoin'd to it, and Ephraim comprehending the other Ten Tribes, which are all called by its name, becauſe it was the chief of them. See Iſa. 7.2. Pſal. 80.1. Zach. 10.6.Isa 7:2Ps 80:1Zech 10:6, (viz. of the Ten Tribes) to meet my Lord the King. And therefore as I have given a good example to others, ſo if I obtain pardon, others will be encouraged by my example to come in likewiſe to ſubmit to the King. Abiſhai ſtanding by and hearing what he ſaid, What (ſays he) ſhall not Shimei be put to death, who curſed the Lords anointed to his face! If thou ſpare him, ſpare all. The King replied, What have I to do with you ye Sons of Zerviah? why ſhould you adviſe me to that which is ſo prejudicial to me as if you were my very adverſaries? ſeeing God hath given me ſo ſignal a victory over my enemies, and hath made this day a day of rejoicing to me, I will not damp nor ſtain the joy of it by ſheding any mans blood; I am this day reſtored to my Kingdom again, and (as it were) new-created King; and what better becomes a King (eſpecially on the day of his Inauguration) than clemency and mercy? It will not be wiſdom in p. 442me to diſcourage thoſe that are willing to ſubmit to me, nor to endanger my yet unſetled State by exerciſing ſeverity on them who ſtooped and acknowledged their faults. Therefore as for Shimei I do here ſwear unto him before you all, and paſs my royal word that he ſhall not die (a)(a)This muſt be underſtood in reference to his former faults; if he committed any new offence, this Oath did not bind to ſecure him from puniſhment, therefore David, 1 King. 2.8, 9. gave order to his Son Solomon to watch and obſerve him well, that if his malice and wickedneſs did break forth any other way, he ſhould proceed againſt him in a way of juſtice. Non morieris, i. e. hodie, vel jam, vel manu mea, & meo juſſu, non propter hanc cauſam. Nec praecepit Solomoni, ut propter eum puniret eum, ſed ſolum dicit, noli pati eum eſſe impunitum, ſed eo modo quo juſte poteris. Id ergo committit prudentiae Solomonis.1 Kgs 2:81 Kgs 2:9. Among others that met the King Mephiboſheth the Grandſon of Saul was one who had neither waſhed his feet (as in publick mournings they uſed not to do) nor trimmed his beard, nor waſh'd his linnen from the day the King departed from the City to that day, but had behaved himſelf as a true mourner for the Kings long abſence and ſore afflictions. The King asks him why he came not to him ſooner? he anſwers, My Lord, O King, my ſervant deceived me; for I ſaid I would have the aſſes ſadled that I might ride to the King, and behold he went away ſecretly with them leaving me behind a poor lame man unable to help my ſelf. And beſides this, he hath alſo horribly ſlandered me to the King, and hath thereby, as I underſtand, gotten a grant of my lands, I do proteſt I never ſpake thoſe words he hath accuſed me of; but my Lord the King is wiſe even as an Angel of God to diſcern between truth and falſhood, therefore let him do unto me what ſeemeth good in his eyes; for I acknowledg all my fathers houſe were but as dead men before my Lord the King; we were all in thy power, thou mighteſt have put us all to death, (if thou hadſt ſo pleaſed) for the attempt made upon thy Royal dignity by Iſhboſheth, and therefore what cauſe have I to complain if that which was freely given me by thee be now taken from me? David tells him he was full of weighty buſineſs at that time, and therefore he would not have him for the preſent trouble him any further about that matter; I have ſaid (ſays he) and my ſentence ſhall ſtand, Thou and Ziba divide the land. It may ſeem ſtrange that ſo wiſe and juſt a King as David was ſhould paſs ſo unjuſt a ſentence againſt Mephiboſheth the Son of his dear friend Jonathan, with whom he had made a ſolemn Covenant to be kind to him and his ſeed after him; and the poor pitiful plight and condition Mephiboſheth was now in, might have induc'd David to think that he was far from aſpiring to the Crown. Beſides Ziba did not offer now to juſtifie to his maſters face what he had before accuſed him of. But it ſeems David was loth to diſpleaſe Ziba (who had lately brought him relief in his diſtreſs) and was not willing to take back from him all that he had given him, (eſpecially at ſuch a time as this, when he ſo much deſired to endear himſelf to all his ſubjects) and therefore he appointed Mephiboſheth and him to divide the land between them.

But notwithſtanding the hardneſs of this ſentence, honeſt Mephiboſheth was ſo far from being diſpleaſed at it, that he ſaid, Nay let him take all ſeeing my Lord the King is come to his houſe in peace.

Beſides theſe Barzillai the Gileadite (a man of eighty years of age, who had ſupplied the King with Proviſions while he was at Mahanaim, ſee Ch. 17.27. being a very rich man) came from Rogelim the City where he lived, to conduct the King over Jordan. The King received him very kindly, and invited him to go along with him to Jeruſalem, where he would entertain him as his friend; Barzillai told him he was at that time fourſcore years old, and therefore 'twas time for him to think of dying, and not of enjoying the pleaſures of the Court. I cannot now (ſays he) taſte what I eat, or what I drink, neither can I hear the voice of ſinging men, or ſinging women; wherefore then ſhould I go to be a burden to my Lord the King? Beſides, let not the King think of recompencing me for the poor kindneſs I did him in lately ſending him in ſome ſupplies, ſeeing what I did was no more than my duty obliged me to; I will therefore wait upon the King over Jordan, and then I pray thee let thy ſervant return back again to his own houſe, that there I may retire my ſelf, and prepare for my latter end; for I deſire to die in my own City, and to be buried with my Fathers; but as for my Son Chimham I am very willing he ſhould go over with my Lord the King, let him therefore I pray thee be taken into thy favour, and employ him as thou thinkeſt fit. David readily entertained the motion, and promiſes Barzillai to do for his Son whatſoever he ſhould deſire of him. So the King and the people paſſing over Jordan, p. 443Barzillai there took leave of him, and at their parting the King kiſſed him, and bleſſed him, and retained ſo great a ſenſe of his kindneſs to him, that afterwards he commanded his Son Solomon to take an eſpecial care of his Sons, and to let them be of the number of thoſe that did eat at his Table, [1 King. 2.7.]

2 Sam. Ch. 19. from v. 9, to 40.

17. The King being now come over Jordan, the generality of the Tribe of Judah, and ſome few of the ten Tribes, (viz. as many as in that haſt could come together) conducted him to Jeruſalem; the reſt of the Iſraelites (that as it ſeems could not get ready to come ſo ſoon) came to the King and expreſt themſelves greatly diſcontented that they had not in hand in bringing him back as well as the Tribe of Judah; Why (ſay they) have the children of Judah ſtollen thee away and carried thee home as it were by ſtealth without calling us, or expecting our company? and ſo have endeavoured (as it were) to ingroſs thee to themſelves, and to appropriate to themſelves the intire glory of this action. The men of Judah hearing this, anſwered, that the King was of their Tribe, and near a kin to them; wherefore then (ſay they) be ye angry for this matter? We have not put the King to any expenſe, we have born our own charges; neither have we received nor do we expect any reward from him for this ſervice. The men of Iſrael replied that they being Ten Tribes had more right to the King than Judah, who with Benjamin join'd to them were but two; and they being the greateſt part of his ſubjects had moſt intereſt in him. And therefore (ſay they) why did you thus deſpiſe us, as not to think us worthy to be ſent unto, or adviſed with about bringing back the King? the men of Judah (preſuming upon the dignity of their Tribe) gave them a rough and ſtout anſwer, and their words were fiercer than the words of the men of Iſrael. This contention the King heard, and 'tis like was troubled at, but not ſetting himſelf ſpeedily to compoſe it, (being loth to diſpleaſe either party) it brake out into a great inconvenience ſoon after; for ſeeing Judah challenged ſo great a part in the King, (and the King did not contradict it) Iſrael being impatient of ſuch a diſparagement, reſolv'd (as it ſeems) they would have no intereſt in him at all.

2 Sam. Ch. 19. from v. 40, to the end.

18. The King being now come to Jeruſalem, he ſhut up the ten Concubines (that had been defiled by Abſalom) in an houſe of cuſtody, where he provided for them, but went not in unto them, and ſo they remained ſhut up unto the day of their death in a ſtate of widdowhood; but though David was come to his Royal City yet his troubles were not yet at an end. For as bones new ſet are eaſily put out again if great care be not taken; ſo people that have broken out into ſedition, and are newly quieted, are very apt to break out again, if they be not charily handled; and thus it was with the Iſraelites at this time, for upon this quarrel between them and the men of Judah, Sheba a Benjamite by deſcent, (but of the hill-country of Ephraim by reſidence) and poſſibly of the houſe of Saul, having this opportunity, out of hatred to David, and hope to reduce the Crown back again to that Tribe and Family, he blew a Trumpet to aſſemble the Iſraelites together, who being met, he ſpake to them after this manner: You all ſee (my Brethren) that we have no part in David, nor portion in the Son of Jeſſe: [ſee 1 King. 12.16.] Alaſs we are counted pitiful people not worthy to be regarded; the men of Judah they are the only brave men, they (it ſeems) have a King but we have none; at leaſt they deſire to have him wholly to themſelves; and for my part let them take him, and let us chuſe another for our ſelves, who will own us for his ſubjects; let us all now return to our own houſes and Tribes, and there adviſe and conſider what is fit for us to do in this caſe. The men of Iſrael readily embraced this motion, and leaving David followed Sheba, but the men of Judah unanimouſly followed the King, and conducted him from Jordan to Jeruſalem. David was much ſtartled at this unexpected defection of the Iſraelites p. 444from him, and therefore reſolves to raiſe an Army ſpeedily to reduce them; in order hereunto he makes Amaſa his General (being inwardly offended with Joab for ſlaying Abſalom) and commands him to aſſemble the people of Judah within three days, and then to come to him and receive further orders. This was a ſhort time for ſo great a work, but David thought Expedition abſolutely neceſſary, leſt Sheba by their delaying ſhould ſo encreaſe his numbers, and grow ſo ſtrong that it would be difficult to ſuppreſs him. But the time being ſo ſhort, and many of the people (as 'tis like) being addicted to their old General Joab (who had been ſucceſsful) were loth to engage under this new (who had been unproſperous) or whatever elſe the cauſe was, Amaſa could not accompliſh it within the time limited. David being impatient of this delay appoints Abiſhai to take his own guard (viz. the Cherethites and Pelethites) and his other ſervants and attendants (who were valiant and faithful men) and with them to purſue after Sheba with all ſpeed; for (ſays he) if this Sheba be not ſuddenly ſuppreſſed he will raiſe a more dangerous rebellion againſt me than Abſalom did, and will with his forces get into fenced Cities, and then it may be difficult to deal with him. Abiſhai immediately marched out with that party to ſeek Sheba, with whom ſome that were formerly under Joab's command joined themſelves, and (as it ſeems) Joab himſelf (of his own accord) would needs accompany his brother Abiſhai in this Expedition, intending when he met with an opportunity to kill Amaſa. Abiſhai and Joab being come to the great ſtone which was near Gibeon, they diſcovered Amaſa with the forces he had raiſed not far before them; Joab now reſolving to kill him, he girt his garment cloſe about him (that it might not encumber him) and on it girded his ſword, and put it into a wide ſcabbard that it might upon the bending of his body fall out. Joab now coming up to Amaſa, bowed his body to ſalute him, and ſaid to him, Art thou in health my brother? upon his bowing his ſword fell out of the ſcabbard (as if it had been by accident) and he ſtoop'd to take it up (Amaſa not ſuſpecting any thing) and then having his ſword in his left hand he took Amaſa with his right by the beard as if he would have kiſſed him, and then with his ſword gave him ſuch a deadly ſtab under the fifth rib that he immediately fell down, and his bowels guſhed out. This was a vile and treacherous act in Joab (and not to be mentioned without deteſtation) yet there was a juſt hand of God in it in puniſhing Amaſa for joining with Abſalom againſt his Ʋncle David (who was his Lord and Sovereign) and though David had pardoned him for it, yet God it ſeems would not let him go unpuniſhed. Joab having thus taken Amaſa out of the way, he now reſumed his office of General over the Army (without any commiſſion from David) and ſo with his brother Abiſhai went to purſue after Sheba, but before he went it ſeems he appointed one to ſtand by the body of Amaſa and to make this Proclamation to the Souldiers as they paſſed by, He that favoureth Joab and deſires to have him reſtored to his place of General, (Amaſa being dead) and he that is for David and deſires he ſhould have good ſucceſs in this expedition againſt the common enemy, let him follow after Joab, and let not this accident hinder him. But notwithſtanding this Proclamation, many of the Souldiers when they came where Amaſa lay and ſaw him wallowing in his own blood, they ſtood ſtill as aſtoniſhed at the dreadfulneſs of the ſight, and poſſibly murmured that Amaſa ſhould be ſo baſely murdered, whereupon the man removed the body out of the way, and caſt a cloth over it to hide it from the ſight of the Souldiers, and then they followed after Joab without ſtaying. So that we ſee in what high favour Joab was with the Army and the Military men notwithſtanding Davids great diſpleaſure againſt him. Joab and Abiſhai purſued Sheba through all the Tribes where he had been gathering people to follow him even unto Abel, and Beth-maacha in the North of Canaan in the Tribe of Naphtali (where was the Country of the Berites (a)(a)Aliqui per Berim Provinciam intelligunt in qua erat Abela & Bethmaaca. Menoch., many of whom joined with Sheba) who betaking himſelf with his followers to the ſtrong City of Abel, there Joab beſieged him, and caſting up a great Bulwark or bank againſt the outmoſt wall, he from thence with his Engines battered the wall to beat it down. A wiſe p. 445woman that was in the City came upon the wall, and deſired to ſpeak with Joab, who coming within hearing of her, ſhe tells him that their City formerly had been had in high eſteem for wiſdom and ability to give counſel, inſomuch that it went for a Proverb, They ſhall ask counſel at Abel; ſo that they uſed to come from all the neighbouring parts when any controverſie aroſe among them to take advice here, and ſo they ended the matter or difference between them as the men of this City adviſed and directed. This being ſo, give me leave though a woman (yet one that is of a peaceable ſpirit and faithful to the King) to ſpeak a few words unto thee: Why goeſt thou about to deſtroy ſuch an ancient and eminent City as this is, that is a Mother-city and chief of the Province, having many other Towns and Villages under it? Why wilt thou deſtroy a City that is part of the inheritance in which God hath placed his people? Joab anſwer'd that he had no deſign to deſtroy their City, or to do any damage to the Commonwealth, but his aim was to preſerve both by cutting off a peſtilent enemy to both, namely Sheba, who had lifted up his hand againſt the King; if they would but deliver him up to him he would preſently depart from their City. She tells him Sheba's head ſhould be thrown over the wall to him very ſpeedily. It ſeems ſhe was aſſured that the men of her City (being wiſe men would do it.) And though they could not hinder Sheba's ſudden getting into their City with his forces, yet they would never hazard their City by ſheltring ſuch a Traytor. Accordingly by her wiſdom, and the reaſons ſhe gave them, the men of the City were perſwaded and ſeized upon Sheba, and cut off his head and threw it over the wall to Joab, who thereupon drew off his forces from the City. Joab having thus quell'd this rebellion went to Jeruſalem to the King, who though he could not chuſe but be highly offended with him for killing Amaſa in ſuch a baſe and treacherous manner, yet he having done him ſo great a ſervice in ſubduing Sheba and his accomplices, and being in ſo great eſteem with the Souldiers and the people, the King thought it beſt to let him alone, and continue him in his place of General. David being now reeſtabliſhed in his Kingdom, all things were ſetled in their former order, Joab was General, Benaiah Captain of the Kings Guard. Adoram over the Tribute; This Office was not mentioned, Ch. 8. but David having now enlarged his Dominions and made many Nations Tributary to him, he erected this office; Jehoſhaphat Recorder, and Shevah called Seraiah **'Twas uſual among the Hebrews for the ſame man to have two names., Ch. 8.17. Scribe; Abiathar the High-Prieſt, and Zadock next to him, and Ira of the Country of Jair in Gilead, a chief ruler about the King; David's Sons mentioned, Ch. 8. are not here ſpoken of, becauſe divers of them were dead, viz. Amnon, Abſalom, and (as 'tis like) Chileab alſo.

2 Sam. Ch. 20. from v. 1, to the end.