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Most High,” Psalm lxxxii. 6. And therefore it is peculiarly unbecoming them to be of a mean spirit, a disposition that will admit of their doing those things that are sordid and vile; as when they are persons of a narrow, private spirit, that may be found in little tricks and intrigues to promote their private interest. Such will shamefully defile their hands to gain a few pounds, are not ashamed to grind the faces of the poor, and screw their neighbours; and will take advantage of their authority or commission to line their own pockets with what is fraudulently taken or withheld from others. When a man in authority is of such a mean spirit, it weakens his authority, and makes him justly contemptible in the eyes of men, and is utterly inconsistent with his being a strong rod.

But, on the contrary, it greatly establishes his authority, and causes others to stand in awe of him, when they see him to be a man of greatness of mind, one that abhors those things that are mean and sordid, and not capable of a compliance with them; one that is of a public spirit, and not of a private, narrow disposition; a man of honour, and not of mean artifice and clandestine management, for filthy lucre; one that abhors trifling and impertinence, or to waste away bis time, that should be spent in the service of God, his king, or bis country, in vain amusements and diversions, and in the pursuit of the gratifications of sensual appetites. God charges the rulers in Israel, that pretended to be their great and mighty men, with being mighty to drink wine, and men of strength to mingle strong drink. There does not seem to be any reference to their being men of strong heads, and able to bear a great deal of strong drink, as some have supposed: there is a severe sarcasm in the words : for the propbet is speaking of the great men, princes, and judges in Israel, (as appears by the verse next following,) which should be mighty men, strong Tods, men of eminent qualifications, excelling in nobleness of spirit, of glorious strength and fortitude of mind; but instead of that, they were mighty or eminent for nothing but gluttony and drunkenness.

3. When those that are in authority are endowed with much of a spirit of government, this is another thing that entitles them to the denomination of a strong rods." They not only are men of great understanding and wisdom in affairs that appertain to government, but have also a peculiar talent at using their knowledge, and exerting themselves in this great and important business, according to their great understanding in it. They are men of eminent fortitude, and are not afraid of the faces of men, are not afraid to do the part that properly belongs to them as rulers, though they meet with great opposition, and the spirits of men are greatly irritated by it. They have a spirit of resolution and activity, so as to

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keep the wheels of government in proper motion, and to cause judgment and justice to run down as a mighty stream; they have not only a great knowledge of government, and the things that belong to it in theory, but it is, as it were, natural to them to apply the various powers and faculties with which God has endowed them, and the knowledge they have obtained by study and observation, to that business, so as to perform it most advantageously and effectually.

4. Stability and firmness of integrity, fidelity, and piety, in the exercise of authority, is another thing that greatly contributes to, and is very essential in the character of a strong rod.

He is not only a man of strong reason and great discerning to know what is just, but is a man of strict integrity and righteousness, firm and immoveable in the execution of justice and judgment. He is not only a man of great ability to bear down vice and immorality, but has a disposition agreeable to such ability; is one that has a strong aversion to wickedness, and is disposed to use the power God has put into his hands to suppress it; and is one that not only opposes vice by his authority, but by his example. He is one of inflexible fidelity, who will be faithful to God, whose minister he is, to his people for good, and who is immoveable in his regard to his supreme authority, his commands, and his glory; and will be faithful to his king and country. He will not be induced by the many temptations that attend the business of men in public authority, basely to betray his trust; will not consent to do what he thinks not to be for the public good, for his own gain or advancement, or any private interest. He is well principled, and firm in acting agreeably to his principles, and will not be prevailed with to do otherwise through fear or favour, to follow a multitude, or to maintain his interest in any on whom he depends for the honour or profit of his place, whether it be prince or people; and is also one of that strength of mind, whereby he rules his own spirit. These things very eminently contribute to a ruler's title to the denomination of a“ strong rod."

5. And lastly, It also contributes to that strength of a man in authority by which he niay be denominated a “ strong rod,” when he is in such circumstances as give him advantage for the exercise of his strength for the public good; as bis being a person of honourable descent, of a distinguished education, a man of estate, one advanced in years, one that has long been in authority, so that it is become as it were natural for the people to pay him deference, to reverence him, to be influenced and governed by him, and to submit to his authority; and add to this, his being extensively known, and much honoured and regarded abroad; his being one of a good

presence, majesty of countenance, decency of behaviour, becoming one in authority; of forcible speech, &c. These things add to his strength, and increase his ability and advan, tage to serve his generation in the place of a ruler, and there. fore serve to render him one that is the more fitly and emi. nently called a “ strong rod.”—I now proceed,

II. To shew that when such strong rods are broken and withered by death, it is an awful judgment of God on the people who are deprived of them, and worthy of great lamentation. And that on two accounts.

1. By reason of the many positive benefits and blessings to a people that such rulers are the instruments of.

Almost all the prosperity of a public society and civil community does, under God, depend on their rulers. They are like the main springs or wheels in a machine, that keep every part in its due motion, and are in the body politic, as the vitals in the body natural, and as the pillars and foundation in a building. Civil rulers are called “ the foundations of the earth." Psalm lxxxii. 5. and xi. 3.

The prosperity of a people depends more on their rulers than is commonly imagined. As they have the public society under their care and power, so they have advantage to promote the public interest every way; and if they are such rulers as have been described, they are some of the greatest blessings to the public. Their influence has a tendency to promole wealth, and cause temporal possessions and blessings to abound; and to promote virtue amongst them, and so to unite them one to another in peace and mutual benevolence, and make them happy in society, each one the instrument of his neighbour's quietness, comfort, and prosperity; and by these means to advance their reputation and honour in the world ; and which is much more, to promote their spiritual and eternal happiness. Therefore, the wise man says, Eccles. x. 17, “ Blessed art thou, O land, when thy king is the son of nobles.”

We have a remarkable instance and evidence of the happy and great influence of such a strong rod as has been described, to promote the universal prosperity of a people, in the history of the reign of Solomon, though many of the people were uneasy under his government, and thought him too rigorous in bis administrations : see 1 Kings xii. 4. “ Judah and Israel dwelt safely, every man under his vine and under his fig-tree, from Dan even to Beersheba, all the days of Solomon,” 1 Kings iv. 25. " Ant be made silver to be among them as stones for abundance," chap. X. 27. “ And Judah and Israel were many, eating and drinking and making merry." The queen of Sbeba admired, and was greatly

affected with the happiness of the people, under the government of such a strong rod, 1 Kings x. 8, 9.“ Happy are thy men, (says she) happy are these thy servants which stand continually before thee, and that bear thy wisdom. Blessed be the Lord thy God which delighteth in thee, to set thee on the throne of Israel ; because the Lord loved Israel for ever, therefore made he thee king, to do judgment and justice.”

The 'flourishing state of the kingdom of Judah, while they had strong rods for the sceptres of them that bare rule, is taken notice of in our context; “ her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches."

Such rulers are eminently the ministers of God to his people for good; they are great gifts of the Most High to a people, blessed tokens of bis favour, and vehicles of his goodness to them; and therein are images of his own Son, the grand medium of all God's goodness to fallen mankind; and therefore all of them are called, sons of the Most High. All civil rulers, if they are as they ought to be, such strong rods as have been described, will be like the Son of the Most High, vehicles of good to mankind, and like him, will be as the light of the morning, when the sun riseth, even a morning without clouds, as the tender grass springing out of the earth, by clear shining after rain. And therefore, when a people are bereaved of them, they sustain an unspeakable loss, and are the subjects of a judgment of God that is greatly to be lamented.

2. On account of the great calamities such rulers are a defence from. Innumerable are the grievous and fatal calamities which public societies are exposed to in this evil world, from which they can have no defence without order and authority. If a people are without government, they are like a city broken down and without walls, encompassed on every side by enemies, and become unavoidably subject to all manner of confusion and misery.

Government is necessary to defend communities from miseries from within themselves; from the prevalence of intestine discord, mutual injustice, and violence; the members of the society continually making a prey one of another, without any defence from each other. Rulers are the heads of union in public societies, that hold the parts together; without which nothing else is to be expected than that the members of the society will be continually divided against themselves, every one acting the part of an enemy to his neighbour, every one's hand against every man, and every man's hand against him; going on in remediless and endless broils and jarring, until the society be utterly dissolved and

broken in pieces, and life itself, in the neighbourhood of our fellow-creatures, becomes miserable and intolerable.

We may see the need of government in societies by what is visible in families, those lesser societies, of which all public societies are constituted. How miserable would these liule societies be, if all were left to themselves, without any authority or superiority in one above another, or any bead of union and influence among them? We may be convinced by what we see of the lamentable consequences of the want of a proper exercise of authority and maintenance of government in families, which yet are not absolutely without all authority. No less need is there of government in public societies, but much more, as they are larger; a very few may possibly, without any government, act hy concert, so as to concur in what shall be for the welfare of the whole ; but this is not to be expected among a multitude, constituted of many thousands, of a great variety of tempers and different interests.

As government is absolutely necessary, so there is a necessity of strong rods in order to it: the business being such as requires persons so qualified : no other being sufficient for, or well capable of the government of public societies: and therefore, those public societies are miserable that have not such strong rods for sceptres to rule, Eccles. x. 16. “ Woe to thee, O land, when thy king is a child."

As government, and strong rods for the exercise of it, are necessary to preserve public societies from dreadful and fatal calamities arising from among themselves ; so no less requisite are they to defend the community from foreign enemies. As they are like the pillars of a building, so they are also like the walls and bulwarks of a city: they are under God the main strength of a people in the time of war, and the chief instruments of their preservation, safety, and rest. This is signified in a very lively manner in the words that are used by the Jewish community in her lamentations, to express the expectations she had from her princes, Lari. iv. 20. “ The breath of our nostrils, the anointed of the Lord, was taken in their pits, of whom we said, under his shadow we shall live among the heathen.” In this respect also such strong rods are sons of the Most High, and images or resemblances of the Son of God, viz. as they are their saviours from their enemies; as the judges that God raised up of old in Israel are called, Neh. ix. 27. “ Therefore thou deliverest them into the hand of their enemies, who vexed them: and in the time of their trouble when they cried unto thee, thou heardest them from heaven; and according to thy manifold mercies, thou gavest them saviours, who saved them out of the hand of their enemies.”

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