purpose to kill David The judicious Peter Martyr doth conjecture that he might be girded about in sign of his being made some Officer in the Army and that he must do some great Action and meritorious Exploit which became the greatness of his Family and Strength and the Dignity of his Place This Story is brought in to illustrate the Danger and Deliverance of David and to set forth the Providence of God in great Straits and Dangers and to make God's People and their Enemies also know that let them have all the Advantages they can desire yet they shall not prevail against David and against Israel Let us not go over so large a Text without making some Observations 1. You read David's great Inequality and Disadvantage though when he was young he killed Gâ—liah but now David waxed faint In respect of Strength and stature what was David to him but now here 's David at a Disadvantage he waxed faint There may be sometimes great Disproportions between the Servants of God and the Enemies of God The Servants of God may in Appearance be much the weaker 2. The Assailant was a Man of note among the Philistines a Man of Name as Goliah was from whom some great Action might be expected The Enemies of God and his People may be furnished with Men extraordinarily fitted prepared and resolved Men pick'd out for Designs and Attempts pernicious to the People of God Here was a great Man a noted Man a Man of great Strength and Stature of desperate Designs for he thought of killing David and yet when many Wagers might be laid on the Philistines Head and Party it was so probable if not sure that such a Hand must needs prevail against David yet David comes off safe and his mortal Enemy falls and perisheth the Giant had an Opportunity to attempt and never was David in a worse case to make his Defence and yet the Design failed Such Men as these are not to be trusted to if we had an Army of them on our side nor to be feared See Mr. Jo. Mackenzie's Narrat of the Siege of London-Derry p. 2. col 1. The new levied Souldiers were to be all near six Foot high formidable for their Bulk whatever they were for their Courage though all our Enemies were such God can defeat them all Men cannot perform what Men would have them or hope from them How curious were our Enemies the Philistines in the choice of Regiments of great Stature and Strength what confidence was put in them and yet they proved but like Babes and Lubbars 3. This Ishbi-benob was girded with a new Sword that is as some conjecture he was newly made some great Officer from his being girded a Mark of Honour others that his new Sword was a newly invented Weapon for his turn and others think it might be a new Sword not used before the Edg of it was first to be tried upon David's Persâ—â— How proud might this Man be of his Name his Stature his Strength his Command and his Sword How often might he fancy David's Head upon his Sword 's Point See the Narrative of the French Joy for the Death of King William in the Battel of Boyn and his Body at his Feet and yet his Weapon shall not prosper against Good King David Our Enemies the Philistines have changed the way of fighting invented new Instruments of War to make themselves the more formidable how may their ambitious vain-glorious Ishbi-benobs boast what they will do with David kill him and then drag him in the Streets and Dunghils and yet David is preserved Men and Weapons are alike vain and ineffectual when God is a Shield to David and to Israel 4. This Ishbi-benob had David almost in his Power and within his reach for Abishai succcoured David who waxed faint Hence learn the Enemy of David may be prepared to kill may have a great Advantage over him being weak and faint and he had as fair and open Opportunity to make him think he had him as sure as if he were in his Hand and yet David escapes the Villain tho a Giant David was and our David may be in great Danger and nigh to Death and yet preserved Great Dangers make great Deliverances and the Deliverance is as sure in great Danger as in common and less How near was David many a time to be cut off yet he was delivered from the Hand of Saul and all his Enemies so we pray and trust that God will be a Shield and a Succourer of our David in all his Wars 5. He thought to have slain David or he spake as the word signifies of killing David perhaps by thinking of killing the King he was ambitious to have the Glory of winning the Field and routing Israel perhaps to avenge the Philistines so often beaten and destroyed by David his Spight and Aim was at David not to take him not to maim and hurt him but outright to kill him David had been successful and done great Services for Israel and for that the Philistines might hate him and have particular Designs upon him A victorious and a good King is hateful to Philistines The greater Blessing a good King is to the Israel and Church of God the more aimed at but when his Dangers are greatest God is nearest for his Salvation David was aimed at and he could not choose but know it for they sought him once before in particular yet David's Courage Religion Conscience and Care of Israel 2 Sam. â— 13 did oblige him to go down to the Battel David is faint and when faint the Enemy laid at him to have sped him and yet David is preserved It is extraordinary when God suiteth the Spirit of a King to his Charge and Dangers and that King who turns not his back upon God's Cause Religion and People may humbly expect that God will not turn his back upon him in his greatest Dangers but watch over him and preserve him The King 's wearing the Crown of England makes the Philistines aim the more at his Head His Greatness and Valour do multiply his Perils but God who made him great for this Work is mighty to save him 5. In ver 17. we have these Remarkables 1. A famous Act of Abishai the Son of Zeruiah who succoured David and he smote the Philistine and killed him 2. The Zeal and great Concern of the People for their King Then the Men of David sware unto him saying Thou shalt go no more out with us to Battel 3. The Reason for that Resolution and Zeal That thou quench not the Light of Israel that our Light and Glory may not be put out with thy Life who art the Light of Israel 4. David's Permission of that Oath and Resolution of the People and his Acquiescence in that Act for his own and their Preservation and Comfort In the first of these we have many things to observe 1st Abishai the Son of Zeruiah he was a valiant Man and David's
Sister 's Son Whence observe It is under God and next to a Guard of Angels 1 Chron 2.16 a great Security for a King to have a Confident and approved valiant trusty Friend at hand in time and place of Danger such a Man was Abishai How Abishai come now to be so near David's Person we do not know whether he was there by Command as in his Place or whether brought thither by the Providence of the Lord of Battel there he was at hand for this eminent Service Whence we will observe 1. It is the Providence of God over David to place a valiant loyal Friend to succour him in great Weakness and great Danger So let us in all our David's Danger pray that God Exod. 15.3 who is called a Man of War and the Lord of Hosts would place an Abishai near his Person to succour him in time of need 2. It is a great Duty and Praise of a valiant loyal Captain as Abishai was to take care of the Person of a good and valiant King and interpose between him and Death or Harm 3. Abishai's care and business was not to carry David out of the Field and to leave it with him the great Siâ—n of Affection and Loyalty in many a Coward but he stood by fainting David to succour him in the Encounter and to win the Day This is true Fidelity both to the King and Israel also 4. Whoever the Person be who defends David in a time of Danger deserves to be remembred and honoured for it and it is an Honour to his Person and to his House Here David's Second is named Abishai and his Family noted Abishai the Son of Zeruiah both remembred and honoured by this sacred Penman and the Service is not only done to a King's Person but to the King's Kingdom 5. Nay further not only Men but God himself takes notice of and rewards with Honour that Person or more that succour David when he is faint in fighting the Lord's Battels And this should be a great Encouragement to all that are in chief Place or near the Person of our King to expose themselves to sight for the King's Preservation It is an Honour to their Name an obliging Service to the King and Israel also and they may do it with Success upon the Enemy and Safety to themselves and what can be more to embolden and inspirit a Person to engage an Enemy 6. The most valiant and stoutest King may stand in need of Succour and it 's no dishonour to the greatest King to accept the Service for he must know and acknowledg he cannot always hold out nor conquer all with his own Hands 7. That such as come in to succour a King in time of Danger should not hinder nor be slack nor make as though he did but do his work effectually Abishai did not make a shew but effectually succour'd him this is a sign of Courage Skill and Fidelity The Lord that provided one to succour David at a hard push deliver our King from treacherous Standers by and Cowards This must be one of our Petitions for him that either God would bind up the Hands of every villanous Ishbi-benob or send him some one or more to succour him as he did David 2. Abishai smote the Philistine and killed him The Son of the Giant was over-tall and too big for any ordinary Man to deal with yet as big as he was here is one that fears him not but strikes and strikes home too he smote and killed him The Action is roundly expressed he smote the Philistine and killed him He was not long about him but made short work with him he smote him and kill'd him The Courage of Abishai and his Skill and Vigor appear in the Stroak But could Abishai come within his reach Could not the Giant fence and keep him off at Sword 's point and Arm 's length No he could not it seems he had bulk enough a great mass of Flesh might hang upon his great Bones he might have neither true Courage nor Skill but lay at catch to take David at an advantage of Weakness and act the Coward 's part But now David is not deserted but succoured Abishai strikes once for all and kills him Look upon both these in their contrary Sides The Son of the Giant is for the Philistines against Israel really against God and against his Church Abishai is David's Officer and Servant a Commander under him as he was under God From Particulars we must not conclude Universals But God permits his Enemies now what he permitted then yea they have not only many Men of great bulk and stature in one Kingdom but like the Horses of Egypt they are Flesh and not Spirit and in another not raw and fleshy Bodies without Courage but disciplin'd Armies and Veteranes And they want not for new Swords not for any Inventions and Furniture for all Occasions suppose some excel in Bulk in Flesh and Bones and yet want Skill and Courage for a noble and honourable Attempt suppose others be Men expert in War who excel in Skill but want true Courage suppose they exceed in Number and are more than we are but are such as will not stand shall we then only venture and reckon according to Sense and Reason This is unworthy of the People of the mighty and living God who should look by Faith upon him and upon David though weak yet in the Hand of God and thus we ought to do Then let us make such Observations as these to encourage our Faith and Hopes waiting upon God by Prayer 1. There are none so great so strong so big in the Enemies Army but God can find out Men to fetch them down The Philistines had an Ishbi-benob and David had an Abishai on his side who proved too hard for him 2. When the Enemies of David exceed in Stature Strength and Arms it makes them but the more bold to venture and design what will prove to their own Destruction The Philistines were appointed for destruction and when they thought themselves fit for War they were fit for Destruction They made many Wars against David and before David appeared but never had success but when the Sins of Israel were ripe for Punishment Our Enemies are as like them as if they were descended from them how Philistine-like did they use Sampson The Inhumanities of our Enemies are a reproach to Nature of which they have as little as they have of Grace and true Religion Our Enemies are given to burn and make desolate they cannot rest from troubling David raising War after War and what but Bitterness in the latter end is and will be the Fruit of their Wars and Commotions Their very Giants are for the Slaughter because every Battel against them is the Lord's therefore they cannot stand 3. A great a bold a daring Enemy of David is as soon killed as the weakest what could be sooner done And Abishai smote the Philistine and kill'd him and
for your own ways O House of Israel Ezek. 36.22 32. When we have least to say and have no Reasons to plead taken from our selves we have most to say and the most prevailing Argument to urge by Faith taken from the free Mercy of God and the Glory of his great Name O let us take Courage and come boldly to the Throne of Grace and say Psal 6.4 Jer. 14.7 Save us for thy Mercies sake O Lord though our Iniquities testify against us do thou it for thy Name 's sake for our back-slidings are many we have sinned against thee O Lord hear O Lord forgive O Lord hearken and do defer not Dan. 9.19 for thine own sake O my God for the City and People that are called by thy Name Not unto us O Lord not unto us but unto thy Name give Glory for thy Mercy Psal 115.1 2. and for thy Truth 's sake Wherefore should the Heathen say the French and Irish the Philistines the Enemies of the Lord that have so reproached him that have destroyed all his Tabernacles in the Land say Where is now their God Such an Encouragement as this may quicken us to a lively Attention to the Word of God and put Life into our Prayers when most dejected under the sense of our Sins And so now I come to the Words 1. In this part of sacred Story we read of another War between a proud Zech. 9.6 unquiet idolatrous superstitious People and David ver 5. The Philistines had been often destroyed and conquered by the Sword of David and yet they begin another War with David as the Phrase doth intimate And the Philistines had yet War again with Israel as if they began it and provoked Israel unto it We read not what the particular Cause of the War was it might be from inveterate Hatred from Contrariety of Religion for the Philistines like our Papists had their Images in the Battel of Baal Perazim and as their Images could not help them so neither could they save their Images 2 Sam. 5.21 or it might be Impatience of Revenge that might stir them up and they thought themselves strong enough to overcome and over-run Israel or they might promise to themselves the Life of David having a self-confident vain-glorious Giant Ishbi-benob who might brag as well as think of killing David It is a righteous Judgment of God upon the inveterate Enemies of his People which they see not that they will not be quiet in their Possessions but after many Overthrows they will be making Wars against them 2. And David went down and his Servants with him and fought against the Philistines it seems to be a defensive as well as a lawful War to go down against the Philistines and not to stay for their coming into the Land of Israel they were the beginners of the War and David doth wisely choose the Seat of the War which might be most convenient the further off from home and the nearer the Enemies Country the better An experienced valiant King will neither refuse nor delay to fight against the Enemies of God's People and his Kingdom when there is just Cause and Provocation given 3. And David waxed faint he grow in Years and was much decayed in Strength or tired and weakned with the Wars This Circumstance affords us many Observations 1. The Wars and Troubles in a King's Reign are no Sign or Indication of and should create no Suspitions in any Men of the Weakness or Badness of his Title to the Kingdom Never had King a better or a clearer Title to a Kingdom than David had appointed and designed of God elected and made by the People and anointed Nay the Malice of the Philistines boil'd and swell'd and broke out into an open Attempt and War against David when they heard he was anointed 2 Sam. 5.17 But when the Philistines heard that they had anointed David King over Israel all the Philistines came to seek David And spread themselves in the Valley of Rephaim v. 18. Is David anointed has he taken the Kingdom upon him then before he is settled in his Throne we will seek him This Policy was equal to the Malice while the Government was young and tender as some here said of ours and the Factions of the Kingdom not inwardly healed but the Providence of God turned this to David's Glory by giving him the Victory they and their Images fell into his Hands ver 20 21. When God designs a King and gives him a Throne they who rise against him rise and war against God himself and let that King acknowledg God and seek him as David did and all his Enemies shall not prevail against him but fall and perish David had a good Title but a troublesome Reign 2. A good King when he takes a Kingdom takes it not for the Glory and Ease of it but for the Glory of God and Good of his Kingdom with all the Labours and Dangers of a War 3. The true Interest Peace and Happiness of a Kingdom is the Concernment of a good King The Philistines had a great spight against David's Person in the former Design and War but now they hated Israel which were the People of God and professed the true Religion and now David is as much engaged to go out in Person against the Philistines 4. A faithful and a valiant King will endure the great Toil and Weariness of a War even to Faintness 5. That even a David a Servant of God will find it a hard and hazardous Work to fight his Enemies 6. A good and valiant King will expose his own Person and tire himself in Battel and yet not fly nor leave the Field David waxed faint but yet stands his ground 7. The best and stoutest King must feel his own Infirmities that he may know that he conquereth not by his own Strength 8. That though a good King shall prevail yet first he may be brought very low and faint The greatest Champion will faint in time and often-times a Cause and People may be brought very low before a Conquest The Power of God will be seen in humane Weakness and give him hot and fainting work that his glorious Power may bring forth Victory and Peace 4. Ver. 16. And Ishbi-benob c. How exact an account have we here given us of this great Enemy of David By his Name a very notorious and noted Man his Descent and Family which was of the Sons of the Giant his great Strength his dangerous Weapon The Weight of whose Spear weighed three hundred Shekels of Brass in Weight About nine Pound six Ounces Haver depoise Clark's Annot About half as big as Goliah's 1 Sam. 17.7 but according to others a great deal more and by his particular Preparation for Mischief to David's Person being girded with a new â—word Sword is not in the Original Text but supplied for Explication as contained in the word girded Girded with a new somewhat extraordinary and fitted for his
secret Policy and sound Reason on both Sides David had still a tender Affection if not a secret Fondness for Absalom O how did his Affections open towards him He gave Charge to his three Generals in the hearing of all the People Deal gently for my sake with the young Man even with Absalom Every Word hath an Argument to oblige them to deal gently with Absalom O how bitterly did he take on for his Death O Absalom my Son my Son would God I had died for thee He loved him better than his Life but in being ruled by his Peoples plain Advice he shewed he loved Israel better than Absalom And the Reason which lay concealed was that he might take care to save Absalom alive He said he would go but gave no Reason for his Resolution it was sufficient for him to declare his Resolution I will surely go forth with you my self also as he was wont to do On the Peoples part there was great Reason and Policy not pleasing to the King for they had an Eye upon Absalom and to put an End to the Rebellion by putting an End to his Life if he fell into their Hands The apparent Reasons were built upon good Principles And if David did smell their secret Reasons against Absalom his self-denial for the Peoples Content was exceeding exemplary If any say that it was weakly done of David to grant so much to the People against his own Will take notice that this did not proceed from David's weakness and oversight it was not from Error in Government for David was under no eclipse of Understanding for he was able to dispose and order his Affairs he took a Muster of his Army and set Captains of Thousands C. 18.1 2. and Captains of Hundreds over them and David sent forth a third part of his Army under Joab and a third part of his Army under the hand of Abishai the Son of Zeruiah Joab 's Brother and a third part under the hand of Ittai the Gittite As he could Marshal an Army so it seems he could hearken to Reason and according to Reason comply with the Desires of his People in the fullest terms of Respect to their Counsel What seemeth you best I will do The Will of both Parties was pleasing to God Tam enim David quà m populus istâ in re non sua quaerebat c. Vnde apparet non esse indecorum ut Reges aliquando bonestis subditorum Consiliis pareant In 1 Sam. 18. saith the Judicious Peter Martyr for it proceeded from Love the King and the People sought not their own private Things or factious Designs the Souldiers did not resist their King out of Impudence but Reverence and Love Happy is the Kingdom when King and People aim at the same Publick Good and jointly move upon Principles of mutual Affection and Safety And when both are sincerely One in their Designs and Aims and have a mutual Confidence in one another When Kings can do all themselves in War and Peace then let them be absolute but till then the Reasons of a People for the King's Honour and Safety and Peace of the Kingdom by putting an End to Wars and quietting Insurrections are not to be despised but approved of by the wisest and the greatest Kings and People should be so wise and dutiful as to offer nothing but what should carry Weight and Conviction that they do really wish well to their King and it becomes the Wisdom and Goodness of a King to be overcome by the Reasons of their People Publick Reason should prevail against private Affection in publick Persons As David was over-ruled without usurpation of the People upon his Soveraignty at that time so now though the People swore to him that he should not go forth to Battel for fear of being kill'd to the Nation 's loss so he did not reject them nor shew himself displeased with them He did not misunderstand them nor check and threaten them he did not send forth his Proclamation or Declaration against them or confine and imprison the Heads of them They spake their Love and he saw it though they swear he should not go out and endanger Himself and the State he did not make them an Example by Punishment or Revenge for medling with his Prerogative His Inclinations were towards the Wars and his Valour was not extinct though his Strength abated and yet he would not insist upon his own Soveraign Power nor take a high Action to restrain it to be an encroachment upon it Sincere Loyalty will make a People bold for their Prince's safety Wise Kings love to see the Love and Loyalty of their People and will rather unhend their own Inclinations than break with their honest well-meaning Subjects I will conclude with this one Observation He was a wise and holy King worthy the Imitation of the greatest who was for the Kingdom 's Good ruled against his own Inclination It was then when Salus publica the publick Safety was the supream Law It was when People thought the King to be themselves and when the King thought the People to be himself The People thought save the King and we save our selves and when he thought I will save my self to save the People It was when a People understood their own Good and sought it with one Consent and when the King consented to it when one Light was the Light of both I have gone over the Words and made too many Observations to be discoursed on I desire now further that you would more particularly observe two Points I. A good King is the Light of a Kingdom II. A People should be sensible of the great Blessing of a good King and should be much concerned and very zealous for his and their own Preservation I. A good King is the Light of a Kingdom 1. A Light that is the Glory and Cause of Prosperity to a Kingdom so is the Light of Heaven to the World Light is the Glory of the Creation and the first-born the Excellency and Dignity of the Creatures How do the benign Influences of the Light make the Earth to flourish How prosperous was Israel under the Light of David The Dread and Horror of the Night is driven away at the Appearance of the Light the Beasts of Prey run to their Dens the Terror and Devourers of the People of God are forced to hide their Heads Persecutors are afraid to devour or molest the little Flock the Works of Darkness and of the Night dare not with an impudent Faoe be published Chambring and Wantonness Rom. 13.13 1 Thess 5.4 6. Rioting and Drunkenness nor Strife and Envy The Light of a holy Magistrate gives no Countenance to shameful Practices The Majesty and Glory of God shines in the Light of a blessed King and as God is Light so he who is the Image of that Light shines for the Glory of God and God shines for the Glory of his People The Light of the Wicked shall be
put out and the Spark of his Fire shall not shine The Light shall be dark in his Tabernacle and his Candle shall be put out with him Job 18.5 6. i. e. his Honour and Glory shall be put out his Prosperity shall fade away and die 2. A good King is a good sign that God will not destroy the Kingdom 2 Kings 8.19 Yet the Lord would not destroy Judah for David his Servant's sake as he promised him to give him always a Light and to his Children therefore God would not destroy Judah because he had promised David to give him a Light that is a Successor in his Throne to give Light to his People therefore the giving of that Light was a Preservation to Judah from Destruction When God was provoked by Solomon who threatned him for his Idolatry and Breach of Covenant to rend the Kingdom from him and give it unto his Servant he was pleased to add Howbeit I will not do it in thy Days for David thy Father's sake but I will rend it out of the Hand of thy Son He would not for David's sake to whom God promised a Lampalways 1 Kings 15.4 Nevertheless for David 's sake did the Lord his God give him a Lamp in Jerusalem to set up his Son and to establish Jerusalem 3. A good King is Light to a Kingdom as he is a cause of Joy and Gladness to a Kingdom A bad King may cause carnal and profane Joy to the Wicked but then he is the Cause and Grief and Trouble to them that fear God We are not to call that Light which makes the Wicked to rejoice in their Wickedness and to glory in their Shame but then we have a Light when the Righteous rejoice Whon the Righteous are in Authority the People rejoice but when the Wicked beareth Rule the People mourn Prov. 29.2 Light is borrowed to express Joy and Gladness Light is sown for the Righteous and Gladness for the upright in Heart Psal 97.11 Then had the Jews Light and Gladness and Joy and Honour Esther 8.16 What a Constellation of Blessings what Clusters of Mercies and all in the Flower arise and spring up in a Land when such a Light is set up in the Firmament of a Kingdom in the Orb of Soveraignty 4. A good King is the Light and Glory of a Kingdom the Light of a People when he doth restore set up resorm and maintain Religion in his Kingdom such a King was David such a Blessing was he to Israel When the Ark of God was taken the miserable sorrowful Wife of Phineas called her Child's Name Ichabod because the Glory was departed from Israel and she said The Glory is departed from Israel for the Ark of God is taken 1 Sam. 4.21 22. Surely Salvation is nigh them that fear him that Glory may dwell in our Land Psal 85.9 Christ is called A Light to the Gentiles and the Glory of his People Israel Luke 2.32 Therefore then it is that Glory dwells in the Land when the Glory of Christ shines in his Worship Ordinances and People The Glory and Liberty of the Gospel in its Ministry Ordinances and Profession of its Truth and Beauty of Holiness doth exalt a Nation advanceth it in great Honour and then Glory doth not come as a Traveller to see a Country or a wayfaring Man that tarrieth for a Night but dwelleth in a Land when Religion pure and undesiled is entertained with Reverence and Honour in the King's Court in the Houses of Nobles and hath a free Passage throughout a Nation and is delivered from unreasonable Men A religious King is then the Light of Israel when the Lights of the World are set up kept burning brought from under Bushels and set upon the Table when good Men may be as good as they will and the wicked may not be as vile and bad as they would be 5. A good King is a Light to a Kingdom when he reigns in Righteousness David's Prayer for Solomon was Psal 72.2 Give the King thy Judgments and thy Righteousness to the King's Son This was his Prayer for him who was a Lamp which God promised to raise up in his place and when a King doth reign in Righteousness then he imitates and represents the Sun of Righteousnes Christ Jesus the King the Scepter of whose Kingdom is a Scepter of Righteousness Mal. 4.2 2 Sam. 23.3 4. who ariseth with healing in his Wings The God of Israel said the Rock of Israel spake to me He that ruleth over Men must be just ruling in the fear of God Now mark what a just King a religious King that ruleth in the Fear of the Lord shall be And he shall be as the Light of the Morning when the Sun riseth even a Morning without Clouds as the tender Grass springeth out of the Earth by clear shining after Rain i. e. he shall be a great Blessing a great Comfort and Cause of rejoicing to the People of God A King that reigns in Righteousness may yet further be compared to the Light as he doth by himself by his righteous Laws declare and enact what is just and right that by the Light of his Laws People may see the Light of the Rule and the Path of Righteousness that by his wise learned and upright Judges not to serve the Designs Will and sinful Pleasure of the King with a Commission during Pleasure to take away the Lives of innocent Men to countenance false Witnesses perplex or threaten the True disannul Charters and the like Righteousness may run down like a mighty stream When these do distribute Justice between the King and his People and Subject and Subject when the Righteous will not be sold for a pair of Shoes when Righteousness is administred without Partiality then the King will find the Benefit and Comfort of his own Light for Righteousness and Judgment will be the Stability or Establishment of his Throne For by Righteousness the Throne is established Prov. 16.12 6. The King is a Light to Israel as David was for the Security and Protection received from him The Sun and Shield are well joined for the Comfort and Protection of God's People Psal 84.11 The Shields of the Earth belong unto the Lord Psal 47.7 Kings and Magistrates are those Shields and they are Nursing-Fathers and Nursing-Mothers they are like a Pillar of Fire for the Direction and Protection of Israel Hezekiah in the Type of Jesus Christ was foretold that he should be a King to reign in Righteousness and the Princes under him should rule in Judgment when it was so it followeth that he should be a hiding-place from the Wind and a Covert from the Tempest a hiding-place and Covert from the Wind and Tempest raised by the Devil and his Angels to trouble and unsettle the Nation 's Peace and Order and to keep off the Wind and Tempest Persecution and Tribulation which blow and beat upon the Church of God such a Light was David to Israel A Man