from the 23d book of Juftin's Hiftory, .3. where, fpeaking of the first age of the Romans, which Dr. Patrick thinks was about the age of Saul, he tells us, that as yet in those times kings had spears as enfigns of royalty, which the Greeks call'd scepters. And Paufanias, in his Besticks, tells us, that the kings of Argos called their scepters Spears.

THE treatment which Jonathan received, was a fufficient indication of what David was to expect; and both thefe, his forrow for his friend, and fhame of the indignities he himself endured, turned that day's festival into a day of abftinence and mortification with Jonathan: however, the disgrace and chagrin he was in, gave him a better pretence for retiring and fecluding himself from company, and confequently a better opportunity of keeping his appointment with David lefs obferved. He went out into the field next morning, attended only by one lad, who carried his arrows; and when he had directed the lad towards the place to which he aimed his arrows, as the lad hasted thither, he shot an arrow beyond him; commanding him at the fame time (as the lad appre

hended)

hended) to make all the dispatch he could; but in reality cautioning David to escape, and make the best of his way: however, finding the coaft was clear, and eager to have one moment's enjoyment of his friend, he dispatched his attendant with all the speed he could to the city.

;

WHEN the lad was gone, David came forth from the oppofite fide of the rock * and, oppreffed at once with tenderness to his friend, gratitude to his benefactor, and veneration for his prince, he fell on his face, and bowed himself three times to the earth before him; they then fell into one another's arms, embraced and wept over each other with a distress that is not to be defcribed, until David exceeded.

Ir is justly observed, that the noblest minds are like the nobleft metals, easily melted; and the ancients, with good reason, made this one mark of true generofity. From hence those poetick, became also proverbial expreffions, ̓Αγαθοὶ δ ̓ ἀριδακρύες ἄνδρες Et faciles motus mens generofa capit.

*Jonathan difcharged his arrows on the North-fide of the rock; and the text tells us, that David arofe out of the South: he avoided fhooting on the fide David lay, for fear of a discovery.

COM

and, it may be,

COMMENTATORS account for the excess of David's diftrefs on this occafion, from the lamentable profpect of his exile from his family, from his friends, from the people of GOD. But we should remember, that commentators are not always the best judges of true heroism. David, I am perfuaded, had a heart too brave to be funk by such selfish confiderations.

IF the generous reader will allow himfelf to determine this point from the fentiments of his own breaft, I dare believe he will not hesitate one moment to pronounce, that it was the fenfe, not of his own distress, but of Jonathan's generofity, that overwhelmed David. He was now leaving, perhaps taking his last leave, of that man, who, though he knew David ftood between him and a throne, yet had often faved his life, and was now just come from saving it again, at the imminent hazard of his own!

AND how was he leaving this unvaluable friend? He was leaving him to the rage of a furious incenfed father, who would not fail to destroy him, for the very kindness he was then shewing to David, if ever it should come to his knowledge,

WHERE

WHERE is the heart that could be infere fible? Where is the heart that must not fink under this diftrefs? Jonathan was too delicate, and too generous, not to fee all the movements of David's heart on this diftressful occafion; and feeing them, he repreffed his own grief, for fear of finking his friend too much, by excess of tenderness! This made him conclude the conference in that religious and calm manner recorded in the text (1 Sam. xx. 42.): And Jonathan faid unto David, Go in peace, forafmuch as we have fworn both of us in the name of the Lord, faying, The Lord be between me and thee, and between my feed and thy feed for ever. This faid, David arofe, broke away from his friend, and went into exile, and Jonathan returned to the city.

THEN was it, in all probability, that this wandring exile brake out into this and the following complaints (pfal. xvii.): Hear the right, O Lord, confider my complaint, and hearken unto my prayer, that goeth not out of feigned lips. Let my fentence come forth from thy prefence, and let thine eyes look upon the thing that is equal. O hold thou up my goings, that my footsteps flip not, &c.

118

CHAP.

CHAP. XI.

David flies to Abimelech at Nob: His Conduct there examined, and excufed. From Nob he flies to Achifh at Gath: His Conduct there examined, and accounted for.

BEF

EFORE we follow David into exile,' it will not be amifs to inform my readers of less learning, that the Romans also had feafts not unlike the New Moon feafts of the Jews, (mention'd in the laft chapter) called Chariftia, or Feafts of Love, to which none but their kindred were invited * ; a feftivity which, in all probability, they borrowed from the Jews.

DAVID, in his first flight from Saul, had recourfe to the prophet of GOD; and now his next is to his prieft: he came to Nob, a city of Benjamin, not far from Jerufalem, to Abimelech, otherwife called Abiathar, the high-priest; and there, in all probability,

* Val. Max. l. II. c. I.

Ovid. Faft.-Proxima cognati dixere chariftia charis, Et venit ad focios turba propinqua deos.

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