The History of the Old Testament Methodized

SECT. CXCIII.

IOab resolutely pursuing the siege of Rabbah, at last he took that part of the City which was called the Royal City (wherein the Kings Palace stood) and the City of waters (because it was environed with waters both for safety and delight ) and knowing that the other part could not long stand out, he sent to David to entreat him to come thither with some new forces that so he might have the honor of taking it, and the glory and renown of this great enterprize. For he knew that Kings were apt to be jealous, and did not love that their subjects should eclipse their glory; David accordingly went thither and took the City, and with it their King Hanun, and putting his Crown of State (the weight whereof was a talent of Gold , adorned with precious jewels) upon his head, and then taking it off, they set it upon David's, to show that the Royal dignity of that Nation was removed from him and conferred on David, and then Hanun (as 'tis probable) was either instantly deposed or put to death, and his Brother made Governor of Rabbah under David, whence it was that he shown such respect to David when he fled from Absalom, Ch. 17.27, 28. David having thus taken the City, he brought forth the spoil of it in great abundance, and took so many of the people as he thought fit to make exemplary, and such of their Elders and Rulers as had been the chief ringleaders in all their vile and wicked actings, and inflicted most severe punishments on them, putting some of them under Saws, some under Harrows of iron, some he ordered to be cut in pieces with Axes, and some he caused to pass through the fiery brick kiln to express his detestation of their inhumane Idolatry, who caused their own children to pass through the fire to their Idol Moloch, 1 King. 11.7. and thus he did to the Elders of every City who were the chief offenders, and that not only because they had so abominably (contrary to the Law of Nations ) abused his Ambassadors, but had also hired the Nations round about them to make war upon him, intending (if they could) utterly to destroy the Israelites. These things being done, David and his people returned to Jerusalem.

2 Sam. Ch. 12. from v. 26, to the end.

1 Chron. 20. from 1, to 4.

SECT. CXCIV.

IN Section 192 we had the sad History of David 's fall to be dreaded by all good men; now we come to give an account of his repentance, and the manner how he was brought to it. And first we may take notice that David did not seek to God and turn to him by an act of his free-will, before God touched his heart by his grace. David had now for the space of near ten months continued in his sin without repentance, (viz. from the conception to the birth of the child, and possibly something longer) during all which time he had (as 'tis probable) in a formal manner frequented God's Ordinances, taking care only to hide his sin (and not to be cleansed from the guilt of it) and to cover his shame which yet he could not do; for by reason of his sudden marrying of Bathsheba, and her so soon being brought to bed, it began now by some to be suspected and talked of that all was not right between them, and so by this deed he gave great occasion to the enemies of God to blaspheme. God therefore now sends the Prophet Nathan to him to rouse him out of the dead sleep he was in, and to bring him to a sense of his sin, and to repentance for it. Nathan having received a command from God to go to David on this errand, he began to think with himself that he was to deal with a great King whom he was directly to accuse, sharply to reprehend, and severely to threaten from the Lord; he resolves therefore to make his address to him in such a way which he thought most likely to work upon such a great person. Accordingly coming to him, he tells him that there was a certain rich man in that Country who had exceeding many flocks and herds, and there lived by him a certain poor man who had only one ew-lamb which he had bought, and tenderly brought up and nourished, and it lay in his bosom, and was to him as a young and tender child , and there came a Traveler to the rich man's house, and he spared to take of his own flock to dress for this stranger, but took the poor man's lamb and dressed it for him. David hearing this, and apprehending it to be a true relation of a matter of fact done in his Country, his anger was greatly kindled, and he said as the Lord liveth the man that hath done this shall surely restore the lamb fourfold according to the Law, Exod. 22.1. and I declare that he is worthy to die because he had no pity. Thus David unwittingly passeth a heavy sentence upon himself. Nathan replies, thou art the man; thou art he who hast committed this heinous wickedness. For thou art the rich man whose many flocks and herds are thy many wives and concubines, Uriah is the poor man, and his ew-lamb was Bathsheba his wife; the traveler that came to thee was the sinful lust of thy heart, for the satisfying whereof thou wouldst not take one of thy own wives or concubines, but tookest the wife of Uriah; therefore the Lord hath commanded me to say thus to thee, I anointed thee King over Israel, and delivered thee out of the hand of Saul; I gave thee thy Masters house, viz. the Kingdom of Saul, who was thy Lord and Master, and have exalted thee to such royal dignity and greatness, that all (generally) that belonged to Saul is come into thy power, yea his very wives and concubines, whom I have so far brought into thy power that none can hinder thee from taking them into thy bosom ; did not my Law forbid it, Levite. 18.8. And if all this had been too little, I was ready to have given thee more; wherefore then hast thou despised the commandment of the Lord to do this heinous evil in his sight? Thou hast killed Uriah one of thy worthy and valiant commanders, who did thee faithful service, and hast made way for thy marrying his wife by murdering of him; yea thou hast slain him by the sword of the children of Ammon, treacherously betraying him with divers others of thy faithful subjects into their hands, and thereby hast encouraged and given occasion to the enemies of my people to insult. Now therefore know (to thy sorrow) that the sword shall never depart from thy house, that is, as long as thou livest, but those of thy family shall with the sword kill one another . And because thou hast despised me and my Law, behold I will raise up evil against thee out of thy own house. I will afflict thee with many evils, even by thy own children, giving them over to commit rapes, murders, and unnatural rebellions, and will take thy concubines before thine eyes (that is in thy life-time, and thou knowing it) and give them unto thy neighbor; that is, to one near unto thee not only in habitation but in blood, and he shall lie with them in the sight of the Sun. For thou didst it secretly, as fearing shame more than sin, but I will punish thee openly in the view of all thy people. David was so convinced and his heart so deeply wounded with what Nathan had spoken to him that he cried out, I have sinned, yea heinously sinned against the Lord. His heart was so overwhelmed with grief and sorrow that he could not speak much now, but afterwards he confessed his sin more fully to the whole Church in the 51 Psalm, wherein he acknowledges the greatness of his transgression, and professes his unfeigned repentance for it. And this Psalm he committed to the chief Musician to be sung publicly in the Congregation as one of the Penitential Psalms. Nathan perceiving him truly penitent, tells him, the Lord had put away his sin out of his sight, it should not be imputed to him to hinder his eternal blessedness; neither should he die by the sudden stroke of some temporal judgment, as his sin deserved, even according to his own sentence. Howbeit (says the Lord) because by this deed thou hast given great occasion to my enemies to blaspheme and to speak evil of what I have done in raising thee up, and favoring thee so highly (seeing thou hast committed such heinous sins) and they will thereupon blaspheme the Religion I have appointed, and the professors of it, as though it either taught or favored such wickedness, or at least that the professors of it were all hypocrites, making only a show of godliness and honesty, but not practicing it, [see Rom. 2.24.] therefore by many severe corrections inflicted on thee I will vindicate my justice, and the truth of my Religion against all the reproaches and calumnies of wicked men. And pursuant hereunto I will first smite the child begotten by thee in adultery with death. Nathan having faithfully delivered his message, departed, and immediately the child fell sick. And though Nathan had told David the child should die, yet he apprehending (as it seems) the threatening to be only conditional, and that upon his tears and repentance the sentence might be reversed , and though the child (if he lived) was like continually to grieve them (by daily representing to them their sin and shame ) yet he prayed and fasted, and humbled himself greatly, both with inward contrition and outward afflicting of his body, begging the life of the child , because the innocent babe was threatened with death as a punishment for their sin. However as God had threated, on the seventh day after he was born, or after he fell sick the child died; David's servants at first feared to tell him of it, lest they should too much grieve him, but upon his strict inquiry they told him he was dead. When the will of the Lord was plainly manifested he patiently submitted to it, and arose from the earth and washed and anointed himself, and changed his apparel, and went into the house of the Lord [the Tent which he had erected for the Ark ] to worship, that he might further bewail and acknowledge his sin before God, and beg his pardon, and entreat him that he would please to lighten and lessen those punishments he had threatened against his family, or at least sanctify them to him, and give him strength and patience to bear them. And though he had fasted seven days while the child lay sick, (taking only some small repast in the evening) yet now so earnest he was to ratify his peace with God, that he would not taste any food before he had been at God's house; and then he commanded them to set bread before him, and he did eat. His servants wondering at this carriage of his as something strange, he tells them that whilst the child was alive he fasted and wept, hoping that God would reverse the sentence of death passed upon him; but now he was dead, wherefore (says he) should I fast, I cannot bring him back again; I shall go to him [viz. into the state of the dead] but he shall not return to me into the state of the living. Bathsheba being much dejected under a sense of her sin, and the displeasure of God threatened against them, and begun to be executed in taking away their child, David (like an indulgent husband) labored to comfort her, and went in again unto her, and she conceived and bare him a Son, whom he (by God's direction) called Solomon, that is peaceable, because the Lord intended (when he came to the Crown) to give him rest from all his enemies round about, and to give peace and quietness to Israel in his days, see 1 Chron. 22.9. And the Lord sent Nathan to David to tell him that this his Son should not only be called Solomon but Jedijah, that is, beloved of the Lord. Thus the Lord manifested his love to Solomon before he had done either good or evil.

2 Sam. Ch. 12. from v. 1, to the 26.

SECT. CXCV.

GOD now inflicts upon David many sore and grievous chastisements to punish him for his heinous sins of adultery and murder: First, Amnon his Eldest Son ravishes his Sister Tamar; David had two Children by Maacha the daughter of Talmai King of Geshur, viz. Absalom and Tamar, and he was sorely punished in them both, as we shall see in the sequel of the story. Tamar was a very beautiful young woman, and Amnon, David 's Eldest Son by Ahinoam the Jezrelites was smitten with an unlawful love to her, but she being a Virgin and carefully kept, (being David 's only Daughter, for ought appears among so many Sons) he despaired of having an opportunity to satisfy his lust with her, whereupon he droop'd and pin'd away with vexation. Amnon had a friend who was his Cousin-german (with whom he was very intimate) Jonadab by name, who though a very subtle man and wise to do evil, was no true friend to him; for a true friend advises to nothing but that which is good. Jonadab perceiving by his carriage that he was rather sick in mind than body, said to him, Why art thou being the Kings Son lean from day today? surely thou that art the Kings Son (yea his Eldest Son and heir to the Crown ) mayest have what thou wilt; therefore what is it that thou art troubled about? Amnon told him he was in love with Tamar, but knew not how to accomplish his desire upon her. Jonadab advises him to counterfeit himself sick, and when his Father came to see him (as undoubtedly he would) he should desire him to permit his sister Tamar to come and dress him some meat, which he should like better from her hand than any bodies else. Amnon accordingly feigns himself sick. Indeed it had been better for David and himself too that he had been really sick, for a naughty child is better sick than well; however it being given out that he was sick, his Father came to see him, of whom he earnestly desired that his sister Tamar might come to him and make a couple of Cakes for him, pretending they would do him more good if they were of her making, and given to him by her hand than if made or brought to him by any other. David out of his great indulgence to him sends his daughter Tamar to him. 'It is much that David being a wise man should suspect nothing, but when God intends to punish a man he hides wisdom from him; and it could not but afterwards much add to David's sorrow that he himself was made an instrument to further such an execrable fact, and that by his command he had cast his poor daughter into such a snare. Tamar accordingly coming to her Brother Amnons house, provided him Cakes, making them for him with her own hands in his sight as he desired. Amnon then commanding all about him to go out, and bidding his Sister to bring the Cakes into an inner Chamber, he there instead of eating the Cakes took hold of her, and told her she must lie with him. She poor Lady was strangely surprised at this, and used all manner of arguments and entreaties she could devise to dissuade him from so unnatural a villainy: First, she tells him he was her brother, and therefore should be so far from dishonoring her himself, that he should be ready (even with the hazard of his life ) to protect her against any that should offer her so foul an indignity. 2ly, He being her brother he should consider it would be incest in him to defile her, (if she should be so wicked as to consent ) but to force her, and to incest to add rape, was such a transcendent villainy, that the very Heathens would abhor. 3ly, He knew very well that no such thing ought to be done in Israel, Gen. 34.7. for they were God's own peculiar people, and professed holiness above all Nations in the earth, therefore an example of so abominable a wickedness committed among them, (and especially by one of such eminency as he was) would bring a shameful scandal upon their whole Nation, and cause their Religion, and even the name of God to be blasphemed. 4ly, He should consider that by the Law of God which they were under, both incest and rape were to be punished with death, see Levite. 18 6, 9. Deut. 22.25. Levite. 20.17. 5ly, She desires him to have some pity upon her, and some regard to her honor and reputation, for how should she ever cause her shame to pass away if she should be so defiled? It would be a blot upon her forever, and none fit for her would ever be induced to marry her. 6ly, She desires him to have some sense of his own honor, for how would he be esteemed a very fool, who when he might have his choice of wives where he pleased with their love and liking, yet would not take that course which God himself had appointed, but would do such a lothed and abominable act as this. He should consider that the greatest sins are the greatest folly, and expose a man to the greatest shame. And if such a person as he was should be guilty of such a crime, he would be looked upon among all wise and good men as a most notorious, infamous wretch, and a son of Belial, and one utterly unworthy to succeed his Father in the Kingdom, 7ly, When none of these arguments would prevail, she (being in a great straight) adviseth him to desire her of his Father for his wife, not thinking (as 'tis like) that this could ever be done, but only to gain time and allay the present rage of his lust, and escape his present violence, not doubting but for the future she should be kept out of his hands. But his lust was so impetuous, and his heart by the instigation of the Devil so bent on wickedness, that he was deaf to all her persuasions, and being stronger than she, he brutishly forced her. Having committed this abominable wickedness, his eyes that were before blinded with lust began to be opened, and he now saw what an indelible reproach and shame he had brought upon himself, and being filled with horror, he now hated his fair sister more than before he loved her; he could not now endure to see her, whose beauty had been the occasion to draw him into so much shame and infamy; and there was an especial hand of God in this, that his sin and shame might hereby be discovered, and a way made for the bringing upon David those judgments which God had threatened against his Family. But so it was Amnons rage of lust was now turned into the fury of folly. And he was so infatuated, that he endeavored not to keep her in his Chamber till her grief and passion was somewhat abated, nor seeks to persuade her for her own and his credit to conceal the matter, but as if he had intended to proclaim both his and her shame to all the world, he bids her presently be gone. She tells him there was no cause to thrust her out of doors so hastily being in such a woeful condition; this would be a greater injury to her (in some respects) than the very defiling of her; for though that was an irreparable injury to her, yet to thrust her out of doors in such a condition as she was now in, was the way not only to discover that she had been defiled, but probably would raise an opinion in some that she had consented thereunto, and so was cast off as a strumpet, which would be a greater inhumanity and barbarity than the other was. But say what she would he was nothing moved therewith, but like a mad man commanded his servants to, turn her out of doors and bolt the door after her; she being apparel'd with a garment of divers colors, (such as Kings daughters that were virgins used to wear) she tore her garment, and put ashes on her head, and laying her hands thereon went crying out as women in extremity of sorrow used to do, [see Jer. 1.37.] In this sad plight she comes to her Brother Absalom, who instantly understanding from her how she had been abused, did what he could to comfort and quiet her, telling her it was a force practiced upon her, and so her affliction and not her fault, and therefore advised her to be patient and to hold her peace, seeing Amnon was her brother, and his shame would be the shame of their whole family. But she notwithstanding continued very disconsolate, none being able to comfort her. Absalom though he said little at present, yet was so highly enraged at this abominable injury done to his sister, that he resolved to revenge it, which he afterwards did to purpose; but for the present he dissembled his anger, and seemed to take no notice of it to his brother Amnon. But David when he heard of it was extremely angry and offended at it, and 'tis like did express his great displeasure against Amnon for it; yet for all his anger (it seems) he let him go unpunished (and was too indulgent to him like old Eli ) whereas he ought to have executed the Law upon him (being so notorious an offender ) though he were his own Son, that by such an exemplary punishment others might be deterred from offending in the like kind. But though he did not punish him, yet his Son Absalom did as we come now to show. After two years were past, Absalom had a sheepshearing feast (as the manner was in that Country) to entertain his friends, and encourage his servants. To this feast Absalom invites David and all his Sons, with their retinue, to avoid all suspicion of any ill intention against Amnon. David tells him if they should all come they should be too chargeable to him, and therefore he himself would not come; however he blessed him, and wished him much joy in his Feast. Then Absalom earnestly entreated him that his brother Amnon (being his Eldest Son ) might come, and so representing his person might grace and honor his Feast. This might (considering former carriages) have given both David and Amnon some suspicion and jealousy that he intended some mischief, but God intending to punish them both for their former sins, hid this from their eyes. Therefore upon his great importunity David consented that Amnon and all his Sons should go with him. They being come, Absalom gave command to some of his servants (as evil masters are usually attended with such servants as will comply with them in any wickedness) that when they saw Amnon merry with wine, they should fall upon him and kill him; he bids them be courageous and to do their work thoroughly, seeing he had commanded them, and would bear them out in it. And though the revenging of his sister Tamars rape might be the chief thing he aimed at, yet possibly an ambitious desire of the Crown might further this his resolution of cutting off his Elder Brother. The servants did as Absalom commanded them, and accordingly dispatched Amnon. Upon this murder all the rest of David's Sons got everyone upon his Mule and fled, not knowing how far Absalom 's bloody treachery might extend. This gave such a warm alarm to the Country round about, that presently tidings came to David that Absalom had slain all his Sons. The King upon this surprizing news tore his garments, and fell upon the earth, and his servants stood about him with their clothes rent. Jonadab standing by, desired the King not to believe that all his Sons were slain, but only Amnon, and he did suppose that he indeed was slain because Absalom had threatened to be revenged on him ever since he forced his sister Tamar. Presently the Kings Sons that fled came to him, and with many tears told him what Absalom had done to their brother Amnon, and the King and all his servants wept very sore. And David mourned for the death of his Son Amnon (so treacherously slain) very many days. Then Absalom that he might escape the hand of justice fled to Talmai King of Geshur, his Grandfather by the mothers side, and there he remained three years.

2 Sam. Ch. 13. from v. 1. to 39.

SECT. CXCV.

IN length of time David's grief for Amnon by degrees wore off, so that he began now to wish that he had his Son Absalom at home with him again, and had it not been for shame he could have found in his heart to have gone himself and fetched him. Joab perceiving that the Kings heart was much towards Absalom, and that he earnestly desired to have him brought back again, (if it could be done handsomely, and without scandal) he therefore that he might gratify the King, and ingratiate himself with Absalom, (now heir apparent to the Crown) sets himself to contrive a way how it might be done. Accordingly he sent to Tekoah (c) a City in Judah, and fetched thence a woman that was famous for her wisdom, and acquainting her with his design, he put words into her mouth, and directed her what she should say to the King in order to the bringing about his end; she undertakes the business, and being well instructed beforehand, in a mourning habit, and seeming very disconsolate, she comes to David, and falling down on her face before him, cries out, Help O King, and succor thine afflicted handmaid. The King asks her what ailed her? she answers, I am a widow, and thy handmaid had two Sons, who going into the field together, and falling out, they fought, and (none being by to part them) the one of them happened to kill the other; and now all my family and kindred are risen up to prosecute my remaining Son that he may be put to death, and so the inheritance may come to them, for so they give out that they will destroy the heir also; and if they should be suffered to kill this surviving Son (who is the only comfort that is left me in this world) they will wholly extinguish my husbands name, which by this Son, as by one poor coal that lieth hid under an heap of ashes, can only be blown up again, kept alive, and preserved. The King tells her that he would give order that her case should be heard and examined. She desires him not to put her off, or scruple to grant her request; for if there were any iniquity or sin in sparing her Son, she would take the guilt of it wholly upon herself, the King and his Throne should be guiltless. But therein she engaged for more than she could make good; for if it were unjust, God would punish her for desiring and endeavoring it, and David also for granting it, see Numb. 35.17, 18, 21, 31, 33. However the King seeing her so importunate, he bad her go home, and if any persons further troubled her, she should bring them to him, for as the Lord liveth, (saith he) not one hair of thy Son shall fall to the earth. Then the woman said▪ let the King remember the word that he hath promised unto his handmaid in the presence of the Lord, that he will not suffer the avengers of blood to destroy my Son. And now having obtained my request, let thy handmaid speak one word more to my Lord the King: How comes it to pass that thou hast passed so favorable a sentence in reference to my Son, and yet entertainest thoughts in thy mind against thy own Son which are far different, and very prejudicial to the good and welfare of thy people? Give me leave to say that the King doth speak this thing as one that is faulty; he hath given a just sentence in the case of my Son, but fails in giving the same sentence when it comes to the case of his own Son; the King would have no rigor used against my Son for killing his brother, because it would tend to my great grief and damage, and yet can be content that rigor shall be used towards his own Son Absalom, and will not fetch him home again from his banishment, though it redound exceedingly to the detriment and grief of the whole Commonwealth. Thou knowest, O King, that we must all die at one time or other, and when we are dead there is no recalling us to life again, no more than water that is spilled on the ground can be again gathered up. And thou mayest die as well as any of us, and if thou shouldst die while we are in this unsettled state, we shall be miserable. And as for Absalom, seeing God hath not taken away his life in all these three years of his banishment, he seems by his Providence to have provided a way that he may be restored to thee again, namely by my mediation for him at this time. The King may something wonder that I presume to speak thus boldly to him, but the truth is, the people are so full of jealousies and discontent, fearing lest Absalom living so long among Idolaters should be corrupted in his Religion, and so may corrupt the people if he come to reign over them, that I was really afraid and durst hold my tongue no longer; and knowing the King to be so just that he will always hear the cause of the oppressed, and right their wrongs, I thought it best in a Parabolical way to propound this matter to thee, that thou mightest the better judge of it. And I doubted not but that I should receive a gracious answer from thee; for I know that the King for wisdom to judge and discern between right and wrong is as an Angel of heaven, and therefore I doubt not but the Lord thy God will bless and prosper thee in thy Government. Then the King said to the woman, tell me true, Is not the hand of Joab in all this? She answered (as thy soul liveth O King) none can evade what thou hast said by turning to the right hand or to the left, for thou hast hit the very right and the truth; for thy servant Joab set me on work, and put words into my mouth to speak unto thee. And however I have delivered myself, I know my Lord the King is wise even as an Angel of God to know all things that are to be done by him upon the earth in the administration of his Government.

Then the King called for Joab and told him he had granted his request made to him by the woman for the return of Absalom: Therefore go (says he) and fetch him home. Joab fell to the ground on his face before the King, and professed that he accepted it with much thankfulness, and as a testimony of the Kings great favor to him that he was pleased to grant his request. Then Joab arose and went to Geshur, and brought Absalom back to Jerusalem. When he was returned the King gave order he should go to his own house, but said he should not see his face; which David did (as 'tis probable) to avoid the scandal of being too easily reconciled to him who had committed so foul a fault. But in all Israel there was no man so eminent for beauty and comeliness of person as Absalom was; for from the sole of his foot to the crown of his head there was no blemish in him; this was one thing possibly that made him so proud and insolent, and made him so popular and attracted the people's affections so much to him. He used to poll his head and cut off his hair (it growing else too heavy for him) once a year, and when cut off, it weighed two hundred shekels after the Kings weight, viz. after the common shekel, which weighed a quarter of an ounce) and so weighed about four pound weight at sixteen ounces the pound. And Absalom had three Sons , and one fair Daughter named Tamar. So Absalom dwelt two years after this in Jerusalem, and was not all that time admitted into the Kings presence. At last being impatient of this restraint, and growing discontented and ill-affected towards his Father, and entertaining thoughts of rebellion against him, and not seeing any means of compassing his design whilst he was kept from the Court (where he might make friends by his popular carriage) he contrives how he might come thither, and in order thereunto he sends to Joab to come to him that by his mediation he might be recovered into the Kings favor. But Joab like an old Politician fearing to displease the King would not come at him. He sent to him a second time but he would not come. He then bad his servants to go and set Joab 's Barley field (which was near to his) on fire, designing by that means to bring him to him, as God brings people home to himself by afflictions. Joab then comes and asks him why he had fired his Corn? He tells him because he had sent for him once and again, and he would not come at him; he tells him he sent for him to represent his condition to the King, and to know of him why he was pleased to send for him from Geshur, and yet still all this while withdrew his face and favor from him. He tells him it had been better for him to have stayed there still than to be thus used. Help me (says he) to see the Kings face once again, and if he think me not worthy to live, let him put me upon a legal trial, and take away my life; I had rather die than live in this manner that I now do. Joab hereupon comes to the King and tells him how heavily Absalom took it, that he was debarred from his presence. David hearing this, sent for him, who coming, bowed himself to the ground before the King, and (as 'tis like) humbly begged his pardon; whereupon the King kissed him in token that he was fully reconciled to him.

2 Sam. Ch. 14. whole Chapter.

SECT. CXCVI.

ABsalom being now admitted to come to Court, contrives to get his Fathers Kingdom from him. And thus God executes upon David the heavy doom which he had threatened, viz. That he would raise up evil against him out of his own house, Ch. 12.11. Absalom remembering the displeasure his Father had shown against him for murthering his Brother Amnon, and fearing lest for that he judged him unfit to succeed him in the Government, and having possibly some intimation that Solomon was designed for the Crown (being so much beloved of his Father ) he resolved (if he could) to get into present possession of the Throne during his Fathers life. And to accomplish this ambitious design he puts divers policies in practice: First, he gets a Princely retinue, and provides himself Chariots and Horses (which yet the Law did not allow) and a guard of fifty men to go before him, that taking upon him the port and state of a Prince, the people might look upon him as next heir to the Crown, and give him answerable respect. For the people are very apt to be taken with outward pomp and bravery, and to judge those that use it to be men of brave and noble spirits. David being much blinded with affection towards him, takes no notice of this his ambition and popularity. 2ly, He cunningly insinuates himself into the hearts of the people; for rising early and standing at the Kings Gate, when any Suitors came to the King for justice, and to do them right he would in a friendly and obliging manner inquire of their matters and where they lived. When he heard their cause he would tell them their cause was good and just, but the misery of it was there was none deputed by the King to hear the causes of those that repaired thither for justice that would hear them impartially, and do them right. Which was a base slander of a graceless Son against his Father, of whom it is said, Ch. 8.15. That he executed judgment and justice to all the people. Then he would say, O that I were made judge in the land, that everyone that hath any cause or suit might come unto me, I would be sure to do them right. 3ly, When any man came nigh him and did him obeisance, and paid him respect, he would lovingly take him by the hand and kiss him. And thus continually courting the people, he stole away their hearts, and drew their affections from the King to himself. David all this while through the just judgment of God was so blinded that he minded it not. 4ly, Having by these popular ways and arts brought his business (as he thought) to some ripeness and maturity, he now tells the King that he had made a vow when he was in Geshur, that if the Lord would please to bring him back again to Jerusalem he would offer to him certain Peace-offerings, and Gratulatory Sacrifices, and he desired leave of him that he might go to Hebron (the place where he was born, and which was one of the chief high places in the Tribe of Judah, about sixteen miles from Jerusalem, whither in those times they resorted to offer Sacrifice) there to perform that vow. This was forty years after David was first anointed by Samuel in Bethlehem, and about seven years before his death. David bids him go in peace. Absalom accordingly went thither, and it being the custom when they offered these Peace-offerings to make great feasts therewith, Absalom under that color invited many of his friends and followers, and many of the people whom he hoped to win to join with the rest in his intended Conspiracy, and to persuade them to make him King. Then he sent spies thorough all the Tribes of Israel, who at the set time agreed on, when the Trumpets should sound in every Tribe, and the people wonder what the matter was, these spies should inform them that Absalom was anointed King in Hebron with all Regal Ceremonies and Solemnities, and was so accepted and proclaimed by the people. There were two hundred that were invited by Absalom to his feast of Peace-offerings at Hebron, that went in the simplicity of their hearts (merely as invited guests ) knowing nothing of his intended Conspiracy. He hoped (it seems) that these when they came thither, and saw what the rest did, would join with them. However by inviting such known faithful men, he thought his intended Plot would be the better concealed. He sent also for Achitophel who had been formerly one of his Fathers prime Counselors, and much esteemed by him for wisdom, but for some reasons (as it seems) was now laid aside and dwelt privately at his own City Giloh in the Tribe of Judah. And thus the Conspiracy grew strong, for many daily flocked in to Absalom.

2 Sam. Ch. 15. from 1, to 13.

SECT. 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 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 plundered, which they might be exposed unto if they stood on their own defense. 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 near a relation to the King. But there was an over-ruling Providence in this for the bringing about that which God had threatened against David, Ch. 12.11. I will take thy wives and give them to thy neighbor, and he shall lie with them.

From David's 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 (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 favor. 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 Soldiers 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 , (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 woefully 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, Zadok 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 Zadok and Abiathar to carry back the Ark to Jerusalem; for though he highly valued the Ark being the visible sign of God's 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 favor 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 myself to his good pleasure. Further he said to Zadok, 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. Zadok 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 Jerusalem, 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 sympathy with their King in his sorrows and sufferings. ver. 30.

4ly, One comes now to David and acquaints him that Achitophel that great Politician had joined 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 his faithful friend and Counselor (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 Soldier ) 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 favor, and being made acquainted with his counsels he might defeat them . And (says he) thou wilt have Zadok and Abiathar there to assist thee with their best endeavors, and what thou hearest from Absalom or his Council thou mayest impart to them, and they have with them their two Sons by whom thou mayest 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 showed before. Hushai being David's sure friend complies with him herein, and accordingly goes to Absalom at Jerusalem, and insinuates himself into his favor.

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 saddled 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 Household 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 asked him where Mephibosheth was, his Master Jonathan 's Son? and what the reason was, seeing he had shown him so great kindness that he did not come to him? Ziba answered, Behold he abides at Jerusalem, for he said, To day shall the house of Israel restore me the Kingdom of my Father. A shameful lie and slander, and very improbable if Mephibosheth’s lameneness and infirmities to rule be considered, as also how the people's hearts were at this time set upon Absalom. However David being very tender and 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 entirely loved him, and had done him so many favors, 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-jealousy, (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 favor 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 Soldiers both on the right hand and on the left. And (as if this had not been enough ) with the extreme 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 rebel 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 will 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 Zeruiah; 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 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 now 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 Soldiers 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 choose 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 publicly, 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 courageously and confidently when they see that by this fact thou hast made thyself 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 extreme danger to be ruined 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 herself 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 threatened against David, Ch. 12.11. was accomplished, I will take thy wives before thine eyes and give them to thy neighbor, and he shall lie 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 surprise him, while he and 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 myself 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 mayest 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 surprise. 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 valor, and they are now chaffed in their minds, and their spirits are so enraged at their being forced 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 mayest easily understand that it is a dangerous thing to fight with desperate men, alas it will not be so easy a matter to terrify them, and to make them flee as Achitophel supposes. Besides thy Father is an old experienced Commander, wise and cautious, and thou mayest assure thyself that he will not at this time lodge in the Camp among the common Soldiers, for fear there should be any concealed Traitors 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 easy 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 perilous to any side the first overthrow is, which is usually looked 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 Absalom's forces are beaten, and then the hearts of thy most valiant Soldiers (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 thyself in person and command them as General, and so thou thyself wilt have the honor of the victory, and thy valor and conduct will be renowned 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 anywhere 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 humor 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, might be defeated. Hushai presently acquaints Zadok 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 surprised. For though he had at present (as he thought) diverted them from following Ahithophel's 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 David's party. Therefore Zadok and Abiathar sent their message to them by a young maid (who was not like to be suspected) that they might convey 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 surprise 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 man's 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 lie 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 counseled against him, and show 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 preferred 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 prevailed (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 , and was buried in the Sepulcher of his Father, 2 Sam. 17. from v. 1, to 24.

David upon occasion of Achitophel 's counsel against him composed 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 favored him, and what kindness he shown 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 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, where 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 (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 endeavor for the saving of Absalom; his great Commanders and Soldiers would by no means consent that he should venture his person in the battle, 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 killed 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 succors 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 Battle 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 Jephthah slew the Ephraimites, Judge. 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 than in the field, the Country people as 'tis like falling upon all stragglers 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 Soldiers, 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 Soldiers 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 would have been a great honor 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 falsehood and treachery against my own life; for had I killed Absalom, the King would have found out who did it, and then thou thyself wouldst have set thyself against me as much as any other. Joab angrily replied that he must not stand to talk with him, but bad him show 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 Armor-bearers came and killed him out-right. Absalom being dead, Joab sounded a retreat, and recalled his Soldiers from pursuing the Israelites that followed Absalom, who thereupon stole home to their own houses. Joab 's Soldiers 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 honor his own Father, and had basely murdered his own brother. Absalom hereupon (being deprived 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 Pyramids of the Kings of Egypt ) in the Kings dale , 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 Zadok 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 embitter 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 easy 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 battle 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 human frailty, fearing to 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 Conquerors, 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 extreme sorrow, and cried out, O my Son Absalom, O Absalom my Son, my Son. Joab understanding this, and seeing in what a discontent the Soldiers 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) showeth as if thou lovedst thy enemies (in that thou mournest so excessively for this Traitor 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 choosing another , 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 Soldiers to win their hearts again to him. As for those that had followed Absalom and escaped in the battle, 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 honor; 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 honor, 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 Zion ) being conscious to themselves of their great ingratitude against him, were now afraid to address themselves to him, or to go to fetch him home, therefore he sent to Zadok 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 favor, 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 David's promise, and his own purchase, he having hazarded his life in that dangerous service of assaulting and taking the strong fort of Zion. However David being now offended with him for killing Absalom, he resolved to prefer Amasa before him, thinking by that policy to reduce all Absalom's 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 joined 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 favor, 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 household, (as his wives and children, and whom he pleased) and to be employed 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 acknowledge that he hath heinously sinned against thee: But I am come the first and before any others of the house of Joseph , ( 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 Lord's anointed to his face! If thou spare him, spare all. The King replied, What have I to do with you ye Sons of Zeruiah? 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 shedding any man's 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 me to discourage those that are willing to submit to me, nor to endanger my yet unsettled 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 . Among others that met the King Mephibosheth the Grandson of Saul was one who had neither washed his feet (as in public mournings they used not to do) nor trimmed his beard, nor washed his linen 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 saddled 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 myself. 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 falsehood, therefore let him do unto me what seemeth good in his eyes; for I acknowledge 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 induced David to think that he was far from aspiring to the Crown. Besides Ziba did not offer now to justify to his masters face what he had before accused him of. But it seems David was loath 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 recompensing 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 myself, 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 favor, 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, Barzillai 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 expressed 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 stolen thee away and carried thee home as it were by stealth without calling us, or expecting our company? and so have endeavored (as it were) to ingross thee to themselves, and to appropriate to themselves the entire 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 joined 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 loath 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, resolved (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.] Alas 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 choose another for ourselves, 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 from 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 increase 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 loath 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 anything) 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 Uncle 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 Soldiers as they passed by, He that favoreth 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 Soldiers 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 Soldiers, and then they followed after Joab without staying. So that we see in what high favor Joab was with the Army and the Military men notwithstanding David's 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 , 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 woman 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 controversy 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 answered 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 sheltering such a Traitor. Accordingly by her wisdom, and the reasons she gave them, the men of the City were persuaded 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 quelled this rebellion went to Jerusalem to the King, who though he could not choose 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 Soldiers 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 settled 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 , Ch. 8.17. Scribe; Abiathar the High Priest, and Zadok 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.

SECT. CXCVIII.

AFter these things God punished the land of Israel with famine for three years together, occasioned by drought and want of rain. David at first looked upon it as a punishment laid upon them for the common sins of the land, but when he saw it continued three years together he thought there was some more special thing for which God was so highly offended , therefore he inquired of the Lord concerning it by the High Priest, and the Lord answered, It was for the blood of the Gibeonites shed by Saul and his bloody family. For Saul pretending a great zeal for the good of Israel, attempted to destroy the Amorites, and with them all wizards and witches, [1