HOwever it possibly may have been questioned and contro­verted by some, whether e­ver there should have been any Power and Government of man over man, had man persisted in that primitive Integrity in which he was Crea­ted; yet since his woful Apostasy and Fall from that Integrity, that there should be a [Page 12] Government and Power of man over man, is indubitably the Appointment and Ordi­nance of God. The Most High, who has Establisht his Throne in the Heavens and whose Kingdom Ruleth over all Creatures, both in Heaven and in Earth; although he be under no necessity of nature, or defect of Power (as Earthly Princes are, who cannot do all alone, but are under a necessity to execute by inferiour hands) yet has he been pleased (from the good pleasure of his will, the superabundance of his Goodness, and in favour and compassion to the Children of men) to make use of Instruments, and to exert and put forth his power by men, put­ting the Sword into the Hands of Creatures of our own kind and likeness. And indeed such is the immensity of his Perfections, that our frailty cannot bear his immediate converses; If God should speak to us, and judge us (as when he promulgated the Law on Mount Sinai) in an immediate way, his appearance would certainly be astonishing, the Judgment would be most dreadful and terrible. (There being no man can see him and live) He has therefore, in his a­bundant goodness, as well as infinite wisdom, appointed men (who are of our own make, and subject to the like passions and infirmi­ties with our selves) to be our Rulers, that [Page 13] so there might be a greater tryal of Obedi­ence and Subjection in those who are to obey and be subject, and a greater ground of tenderness and compassion in those who are to Rule and Govern. In this way of Government which God has been pleased to ordain (and which is so convenient and adapted to our present condition and cir­cumstances) it must be acknowledged that the persons whom he either appoints or per­mits to execute the Office, are not all alike Qualified to promove and advance (which is the common end of Government) the publick Weal. Among those who (in the Providence of God) are vested with Au­thority of this kind, some are not so capa­ble to hold the Reins of Civil Government for the publick advantage; we read of Childrens being Princes, and of Babes bear­ing Rule; and, W [...] unto thee O Land, when thy King is a Child. Among those who are vested with Authority of this nature, Others there are who are not so faithful in Guiding of Affairs for the publick Good; who are so far from following him, who was wont to say, Non mihi, sed populo; that they think they never act so wisely with those whom they have the Rule and Government of, as when (with Pharaoh) they set over them Task masters to afflict them with burdens, [Page 14] till they sigh by reason of the bondage; and their cry comes up unto God by reason of the bondage. But others there are, who are vested with this kind of Authority, who look upon themselves set in high Station, not so much for themselves, as for the peo­ples sake; and accordingly are men seeking the Welfare of Gods Israel; They seem to be the accomplishment of the Lords pro­mise to his people, Isa. 49.23. Kings shall be their Nursing Fathers, and Queens their Nursing Mothers. Such is the sincere affecti­on, and tender regard which they carry to­wards those whom they have the Govern­ment of, that they are as careful in provi­ding for them, in protecting and defending of them, in dealing compassionately & ten­derly with them, and in extending comforts and consolations to them, as Nurses are with respect to their Children. It is sometimes such a smile of Divine Favour to a people, as that those who are in place of Civil Rule, and have the Government of them, are so wise and prudent in their whole deportment, so just and righteous in all their Admini­strations, as is to universal satisfaction: They are so renown'd and famous both for abili­ty and integrity, that whatsoever they do (as it is said of David, 2 Sam. 3.36.) pleases all the people; and a specimen we have of [Page 15] this in the Person whom we have giving an account and pourtrait of himself as a chief Magistrate or Judge, in the Chapter before us.

At the seventh verse of this Chapter, we have Job beginning to speak of himself as a Person vested with great Power & Authori­ty. He had before spoken, how it had been with him in his private capacity, as a man, and Master of a Family; He there descends to set forth how it had been with him in his publick capacity as a Magistrate, and Ruler of the people. In this Station and Capacity which he sustained, he was great­ly affected and applauded: Respect and Ho­nour was paid him, not only from a few, or from those only of Inferiour Quality, but universally from persons of all Ranks & Orders. When he went from his Dwell­ing through the Streets to the place of Judi­cature, he was observ'd and reverenc'd both by old and young; and when he came to sit in Judgment, he was eyed and honoured not only by the Body of the people colle­ctively, but even by those that were chief and highest in Esteem and Dignity. Such was the respect and honour that was paid him, and this not meerly because of his Po­wer & Greatness, because he was the Great­est of all the men in the East, Chap. 1.3. [Page 16] Nor was it from any flattering and hypo­critical Courtship used by him, as Absalom once by his plausible and fawning carriage, stole the hearts of the men of Israel, 2 Sam. 15.6. Nor was it because he prevaricated in his Office, as if he seem'd to bear the Sword in vain, to hold it only as a Scepter of Or­nament for himself, and improved it not as a Sword to be a Revenger, and to Execute wrath upon them that did Evil (a thing most pleasing to those who walk after the Lusts of Ungodliness) but it was because of his pity to the Afflicted, the poor that cried, and the fatherless, and him that had none to help him: It was because he lookt upon him­self highly concerned in matters of Justice: He put on Righteousness and it cloathed him, his Judgment was as a Robe and a Diadem: And because he was Impartial in punishing the Wicked and Injurious; He brake the jaws of the wicked, and pluckt the spoil out of his teeth: I say such was the respect and honour that was paid him by all, together with the Con­science of his own universal Integrity, that he was ready to conclude and perswade him­self in this his prosperity, that he should ne­ver be moved, that God by his favour had made his Mountain to stand so strong, as that he should multiply his days to a Good Old Age, and then come to his Grave in peace, leaving [Page 17] the precious perfume of a Good name be­hind him, and a plentiful Inheritance to his Off-spring; and to make it apparent, that this was no vain imagination, or unground­ed presumption, he proceeds to propound and illustrate his reasons for this his perswa­sion and confidence. I shall not stand to enumerate and make any reflections upon the several things which he instances in (in the latter part of the Chapter) & by which he argues the reasonableness of his confi­dence (in former times) that his flourishing state should not wi [...]her, nor his outward prosperity fail; It may suffice to say thus much, that our Text is the conclusion, or that with which he shuts up his whole dis­course upon that argument; He was a man so able to chuse out the peoples way, and so ready (notwithstanding his Greatness) to comfort them in their sorrows, that they gave up themselves to his counsel, and ac­quiesc'd & rested satisfied in his Government.

I chose out their way, and sat chief, & dwelt as a King in the Army, as one that comforteth the Mourners.

In the words themselves we may take notice of two things.

1. A Copy or Transcript of Jobs Power and Authority; and in this there are two things observable.

[Page 18] 1. The degree of it. I sat Chief.

2. The Illustration of this by the simili­tude of a King in the Army: I sat Chief, and dwelt as a King in the Army.

2. Here is an account or relation how he acted in this Capacity or Station; and here are two things which he asserts concerning himself.

1. He chose out their way.

2. He was as one that comforteth the Mourn­ers.

The terms are very obvious, too plain to call for any laborious Explication, I shall therefore give but a brief paraphrase upon them.

I Sat Chief] The Original Word rendred Chief, signifies a Head: He was the Head or Chief Ruler of the People. It seems to Intimate as if he had the Supream Power and Authority: as one sustaining such a Place, he Sat while others Stood waiting for his Counsel.

And dwelt as a King in the Army] Some there are who run his Authority so high as to place him upon the Throne, affirming that he was a King: Several Expositors con­tend for this; I don't see that the word of Similitude here as a King does affirm that he was a King, as it does not deny that he was a King, but that he was a Magistrate, a [Page 19] Person in great Authority, a Chief in his Country, is most clear from the account which he here gives of himself. He dwelt as a King in the Army. As the presence of a King with the Army does animate, and put courage and chearfulness into the whole Army, so acceptable was his presence to his People. As a King is had in great ho­nour when he is among, or with his Army, so was he in as much honour among his people: But this is not that which I princi­pally design, and therefore shall not dwell upon it any longer.

I chose out their way] The word in the Original translated Chose, has some conside­rable Sence and Emphasis: It imports not only a Chusing, but a very careful & diligent Chusing: a Chusing upon good tryal and proof, and it may hold forth thus much, as if he should have said, in all their doubtful and difficult business they had recourse to me for advice; in all their perplex, ambi­guous, knotty, and most intricate cases, to me they made application for counsel; I was as it were the Law, or an Oracle to them, and I carefully and diligently chalkt out their way, I made their path plain, shewed them what course they were to Steer, what methods they were to attend, in order to their coming to the accomplishment of their desires.

[Page 20] As one that comforteth the mourners] I was notwithstanding the comforter of the mour­ners: so the vulgar translation reads it. q. d. Though I sat chief and dwelt as a King in the Army, yet I, was also as one that com­forteth the mourners. Some indeed do re­strain these words, as one that comforteth the mourners, to the clause immediately preced­ing, I dwelt as a King in the Army as one that comforteth the mourners. As a King or Gene­ral in the Army does by his presence and speech, comfort and encourage his Army, mourning and dejected by reason of some danger that they are in, or loss which they have sustained: So Job is apprehended to have dwelt among his People, as a King comforting his mourning Army But let us take it which way we will (as is observed by those who best comment upon the place.) It presents us with a most excellent Pattern of a wise and gracious Ruler, who is ready to sympathize and take part with his Peo­ple, and to uphold and comfort their Spirits in their most calamitous condition: And most clearly may be inferred, most plainly may be read the happy condition of that people who have such to be their Heads or Rulers, who will do thus: What can a peo­ple desire more in those that have the Go­vernment of them, then that they should be [Page 21] men of such wisdom, as to be able to chuse out their way, and yet men of such com­passion as to be most willing to comfort them in, and rid them of their troubles?

The words present us with a foundation for a far larger Discourse than the limits as­signed at this time can contain [...] I shall there­fore contract my self into as narrow a circle as may be, and take notice of these two (a­mong the many) Propositions or Doctrinal Con­clusions which might be raised from the words.

DOCTRINE I. That it is a necessary Qualification in those who are Heads or Rulers of a People; that they be able to Chuse out the Peoples way.

'Tis true, Piety and the Fear of God is the prime and principal Qualification in those who Sit Chief in Place of Authority: If those who are to Govern Gods People have not given up themselves to be Govern­ed by God, they are not like to Govern for him: If they have not devoted themselves to God, they are not like to devote them­selves to the Publick Good. We have it there­fore laid down as a principal Character of a Head or Ruler, in that excellent advice of Jethro to Moses, Exod. 18.21. That they be such [Page 22] as fear God; but yet certain it is, that the fear of God is not enough to make a person in that Station sufficiently serviceable unto man. Every Pious Man is not fit and qua­lified to be a Ruler. Such must be able men, as well as men fearing God. That which is said concerning David when God Chose him, and Set him over Jacob his People, and Israel his Inheritance, Psal. 78. ult. That he guided them by the skilfulness of his hands, is a most necessary thing in those who are Heads or Rulers of a people, they should be able to guide them by the skilfulness of their hands. They should be men of singular wisdom and prudence for the managing of Publick Affairs. Moses prescribes this wis­dom and prudence as a very necessary Qua­lification, when he was giving direction to the People of Israel in the choise of Ru­lers, Deut 1.13. Take ye wise men and under­standing (Persons of knowledge, wisdom, and experience) and I will make them Rulers over you; and this was that which Solomon was so desirous of, and which he obtained. 2 Chron. 1.10. Wisdom and Knowledge to go out and to come in before the People. i. e. That he might be able wisely to conduct them in all their Affairs. And how requisite this is in those who are Heads or Rulers of a peo­ple, will be sufficiently apparent if we consi­der these two or three things.

[Page 23]1. Those who are Heads or Rulers of a Peo­ple, have a very great Trust reposed in them. This is most clear, if we consider the Rela­tion they bear to their People: the Heads or Rulers of a People are the Fathers of the People; Kings are called Fathers, Isa. 49 23. And Magistrates sustain the Relation of a Father to their faithful People: Job in his Civil capacity speaks of himself as being a Father to the poor, vers. 16 context. And as careful and provident are those in Authority to be for their people, as if their people were their Children; and this is a very great charge and requires a great deal of Wisdom and Prudence to manage it. A great deal of Wisdom and Prudence is requisite in the father of a Family for the right discharge of his trust in that Relation, and if so much be requisite in an Aeconomical father, the father of a Family, how much more is re­quisite in a Political father, the father of a Country? When the Apostles found it necessary to appoint Inferiour Officers in the Church for the casing themselves of their care and burden in serving Tables, and making provision for the Poor, they give this in charge, Act. 6 3. Brethren, look you out among you men of honest report, full of the holy Ghost and Wisdom: and if persons are not fit to manage so inferiour a Service as [Page 24] the business of the Poor, unless they are full of the holy Ghost and Wisdom, how requi­site is it for those who have the charge of a People, that they be like the men of Issachar, of whom its said, 1 Chron. 12.32. That they were men that had understanding of the times, to know what Israel ought to do.

2. Those who are Heads or Rulers of a People, have many curious and critical observers, and are obnoxious to a great deal of censure. A city that is set on a hill cannot be hid, Math. 5.14. It is obvious to every eye. As long as a man lives in a private capacity he stands as it were in the croud, but when once he comes to sustain a Publick, he is erected upon the Stage, and the eyes of all the People are upon him, as they were upon Saul, who was higher than any of the People, from his Shoulders & upward. The least aberration in them is presently beheld, as the least Eclipse in the Heavenly bodies is instantly observ'd and taken notice of. A little folly is very prejudicial and injurious to him that is in reputation for wisdom and honour, Eccl. 10.1. Yea, and how frequent is it for some to seek advantages against such? to watch for their halting? And hence, if any evil befall the Publick, how apt are they to charge it upon those who are their Heads or Rulers? When a people are in any considerable [Page 25] distress, what is more common than to throw the first stone of complaint at those who [...] over them in Authority? When we prosper never so much, we are wont to applaud only our selves; when we suffer never so little we are too apt to murmur only against our Rulers: need have such therefore to have their eyes in their heads, and to be much in making the Prayer of the Psalmist; Teach me thy way O Lord, and lead me in a plain path, because of mine enemies, Psal. 27.11.

3. When those who are Heads or Rulers of a People, are not able (in some measure) to choose out their way, it will be difficult and next to an impossibility to maintain the honour and dignity of Government, which is a matter of great im­portance. An ability for this commands re­spect and honour: a mans wisdom (and especially a Rulers) makes his face to shine, Eccl. 8.1. There is scarce any thing that do's more affect the hearts of a People, than to see a Divine Spirit in those that are over them: Solomons wisdom made him more glorious & sought to than his wealth; when in one special instance he gave proof of his ability, the Text sayes, That all Israel heard of the judgment that the King had judged, and they feared the King, for they saw that the wis­dom of God was in him to do judgment, 1 King. 3.28. But when such as are Heads or Rulers [Page 26] of a People, are destitute of those endow­ments & qualifications which are necessary for the executing of their Places, they will be destitute of that respect and honour which otherwise would have been attributed and given to them in such places. If folly be set in great dignity, men will be ready to de­spise that dominion, to speak evil of that dignity. When the wise are in low place, it is as when a goodly Candle (which on a Table would give a comely & comfortable light) is put under a Bushel: and when such as are otherwise, are exalted; it is (as one expresses it) like a little Hay set up to give light, which with its smoak and smell is of­fensive to all that are about it.

4. For those who are Heads or Rulers of a People, to be able to choose out the Peoples way is a matter of such moment, that when they are uncapable of this, it is very fatal and ruinous to a People. As the want of this is dishonoura­ble in those that Govern, so it is very Per­nicious to those who are to be Governed. When those that should lead a People are not able to choose out their way, instead of shewing them the right way, they will lead them out of the right way. Thus we read, Isa. 3.12. As for my people, Children are their oppressours, and women rule over them (weak and effeminate are they that govern them) and [Page 27] what follows? O my people they which lead thee, cause thee to err, and destroy the way of thy paths: and this is fatal and ruinous, Isa. 9.16. The leaders of this people cause them to err, and they that are lead of them are destroyed. When those that should choose out their way lead them quite out of the way, whither will that way lead, but to destruction? If the blind lead the blind, both will fall into the Ditch, Mat. 15.14

But I might lose my self in multiplying particulars here, for the evincing the neces­sity of a peoples having such for their Heads or Rulers as are able to chuse out their way, I have mentioned but a very few of the ma­ny things which I might have named, and possibly many others far more pregnant and pertinent, may offer themselves to your me­ditations: we must pass to the second Pro­proposition, or Doctrinal Conclusion, viz.

DOCTRINE II. That it is a singular happiness to a people, when those who are their Heads or Rulers, are able to Chuse out their way, and will also be a Comfort to them.

It is requisite that such as are Heads or Rulers of a People (as we have said) be able to chuse out the peoples way, this is [Page 28] necessary in order to their making their people happy, but this in it self is not enough to make their people happy. However, those who are Heads or Rulers of a People may be able to lead & direct their people; yet if they are not disposed to seek the comfort and prosperity of their people, such a people may be miserable notwithstanding such Heads or Rulers. But on the other hand, when those that are in high Station, & have the Government of a people, are thus able to Chuse out their way, and likewise ready to promote their comfort and weal, it is a sin­gular happiness to such a people.

I shall mention but a very few things for the Illustration (& to make out the truth) of this.

1. That for which God hath appointed and set up Civil Government in the world, is the common good of Mankind. It is remarkable that the Scripture applieth the same Title to those that Preach the Word, and to those that bear the Sword; they are both of them called Gods Ministers; and as they have the same Title, so they have the same common end: as they are both Gods Ministers, so there is the same common end of their Ministry, & that is the good & welfare of the Children of men, Rom. 13.4 He is the Minister of God unto thee for Good, speaking of the Civil Ruler, or Magistrate; q. d. that's the end of his Of­fice; [Page 29] for this reason hath God vested him with his Autho [...] ▪ Those in Authority are Rulers over the persons of the People; but yet they are appointed and set up by God to be Ministers or Servants to the good of the People. As it is the Duty of all to serve them, so it is their Office to serve all.

2. Hence those that are Heads or Rulers of a People ought to design and endeavour the good and comfort of their People. This is written with a beam of the Sun: as God hath ap­pointed some to the Dignity of Headship, or to bear Rule for the Good of his People: So it is the Duty of those who are Heads or Rulers, to promote and further this. The end of every thing should direct the means; now that of Government being the Good of the whole, nothing less should be the aim and endeavour of those who are Governours; the Administration of their Power should be attended with the exercise of their Compas­sion: they are called Gods, Psal. 82.6 And in this in an especial manner they should imitate God, viz their mercy should be a­bove all their works; as the Lord, the Lord God, merciful and gracious, was the first Let­ter of the Name, whereby God proclaimed himself of old, Exod. 34.6. So in this is He in an especial manner to be imitated by those who are called by his name. Those [Page 30] that are Heads or Rulers of a People sh [...]uld design the love and affection of their Peo­ple, as well as the obedience and subjection of their people. He spake no ways becom­ing the Head or Ruler of a People, who said of his Subjects, Oderint dum probent, Let them hate me so long as they suffer my pro­ceedings to pass. That was more becoming the Head or Ruler of a People which Ma­crobius Relates of Octavius Augustus, viz. that he carried such an entire and fatherly affection to the Common Wealth, that he called it filiam suam, his own Daughter; and therefore refused to be called Dominus, the Lord or Master of his Country, and would only be called Pater Patriae, the Fa­ther of his Country, because he Governed it non per timorem, sed per amorem, not by fear but by love: or as it is said of that Mirrour of men among the Heathen Nemi­nem a se dimisic tristem, he never dismissed any Petitioner with a tear in his eye, or with a heavy heart. 'Tis true, there is sometimes a necessity of using Severity, but it should be the choise and delight of those in Au­thority, to exercise Clemency. Tho' there are cases wherein severity ought to cast the scale, yet the Sword of Justice (as one ex­presseth it) should be furbished with the oyl of mercy; Rulers are to be a terror to [Page 31] evil works, Rom. 13.3. to punish Evil doers, 1 Pet. 2.14. But it is the best and most ho­nourable part of their work to comfort the mourners.

3. For a people to have Heads or Rulers, is in in it self accounted a great and necessary blessing to them. It is a Blessing to the complex body of a people in general, and also to every private man in particular; and innu­merable are the inconveniences and miseries which will inevitably ensue upon the want of such. It is prophesied of Israel in their desolate estate, Hos. 3.4. That they should abide many days without a King, and without a Prince; the word that is there translated Prince, signi­fyeth a Governour or Ruler; and truly it is a sad condition that a people is in, when they are without any Governours or Rulers. Even bad Government is acknowledged bet­ter than none at all: who is there but will grant that Tyranny (except it grow to a great extremity indeed) is better than A­narchy? Through this our very lives are pre­served in safety: and without this the world would Ipso facto, be in a state of War, and fall into endless disorders. Zedekiah was but a bad man, an evil Prince, and yet the Prophet gives him this honourable Title, Lam. 4 20. The breath of our nostrils, i. e. our life; and certain it is that a man may as soon live [Page 32] without breath, as a people or common-wealth subsist without Government. Those in Authority are called Pillars of the earth, 1 Sam. 2.8. And certain it is that the world would soon run into confusion (and upon some accounts) shatter to pieces, if the Lord had not founded it upon pillars of Govern­ment, or set up Governours as the pillars of it. How vile would multitudes be who have not the fear of God, were they not re­strained and kept back by the Laws of men? It was for want of Government among the people of Israel, that things went so ill a­mong them, that every man did that which was right in his own eyes, and to what an height of Impiety they arrived when they were thus destitute of persons in Authority, we may Read in the Story of the Levites Concubine.

4. Sometimes God gives such to a People to be their Heads or Rulers, who are able to chuse out their way, and will also be a Comfort to them. Such a Head or Ruler was Moses; how did he chuse out the peoples way? and how sollicitous was he of their comfort when he wisht, if it were possible, that God would accept of him as a sacrifice in their stead, Exod. 32.32. What destruction had come upon them, had not Moses by his prevailing intercession prevented? therefore he said, [Page 33] that he would destroy them, had not Moses his Chosen stood before him in the breach to turn away his wrath, lest he should destroy them, Psal. 106.23. Such a Head or Ruler was Joshua, a man in whom was the spirit, Numb. 27.18. Full of the spirit of wisdom, Deut. 34 9. And he faithfully endea­voured the Good of that People. Such a Head or Ruler was David over Gods Peo­ple Israel; as he guided them by the skilful­ness of his hands, so he fed them according to the integrity of his heart, Psal. 78. ult. Sincere­ly sought the comfort and welfare of his People; and such an one was Solomon, to whom God gave such a wise and under­standing heart, that no meer man since the Fall ever equalled him in universal know­ledge, and especially the art of well Govern­ing his people, and it was for their good and comfort as well as his own, that he was so [...]arnest with God for wisdom and know­ledge, that he might go out and come in before his People, 2 Chron. 1.10. All those (with many others) were able to Chuse out their peoples way, and also endeavoured to be a comfort to them.

5. And when it is thus, when God gives such to a people to be their Heads or Rulers as ar [...] able to Chuse out their way, and will also endea­vour to be a Comfort to them, it is a singular [Page 34] Happiness to them. It is a great and necessary Blessing (as we have said already) for a People to have Heads or Rulers, and if so, much more is it a great and necessary Bles­sing to have such Heads or Rulers as these. God promises such Heads or Rulers as a sin­gular happiness to his People: when they were pining and languishing under a very uncomfortable Government, God supports them with this blessed promise, I will restore thy Judges as at the first, and thy Counsellors as at the beginning, Isa. 1.26. i. e. I will give thee such Heads or Rulers as thou hadst at the beginning, either of thy Common-Wealth, such as Moses and Joshua, or of thy King­dom, such as David and Solomon.

And such Heads or Rulers are said to be given in great mercy to a People; Because the Lord loved Israel, therefore made He thee King, to do Judgment and Justice, was it said of Solomon, 1 King. 10.9. Yea and such Heads or Rulers as are couragious and vigo­rous in promoting the comfort of their Peo­ple, have the promise of Gods protection & blessing in their promoting the same, 2 Chro. 19. ult. and considering of this, we may say with the Psalmist, Psal 144. ult. Happy is the People that is in such a case.

And now our Propositions being thus clea­red, I descend to make a little Improve­ment, [Page 35] and shall but little more than menti­on those things which I might very largely insist upon.