Here are two maxims in politics, which carry their own evidence with them: - 1. That it is much for the honour of a king to have a populous kingdom; it is a sign that he rules well, since strangers are hereby invited to come and settle under his protection and his own subjects live comfortably; it is a sign that he and his kingdom are under the blessing of God, the effect of which is being fruitful and multiplying. It is his strength, and makes him considerable and formidable; happy is the king, the father of his country, who has his quiver full of arrows; he shall not be ashamed, but shall speak with his enemy in the gate, Psa 127:4, Psa 127:5. It is therefore the wisdom of princes, by a mild and gentle government, by encouraging trade and husbandry, and by making all easy under them, to promote the increase of their people. And let all that wish well to the kingdom of Christ, and to his honour, do what they can in their places that many may be added to his church. 2. That when the people are lessened the prince is weakened: In the want of people is the leanness of the prince (so some read it); trade lies dead, the ground lies untilled, the army wants to be recruited, the navy to be manned, and all because there are not hands sufficient. See how much the honour and safety of kings depend upon their people, which is a reason why they should rule by love, and not with rigour. Princes are corrected by those judgments which abate the number of the people, as we find, Sa2 24:13.

In the multitude of people is the king's honour,.... For it is a sign of a good and wise government, of clemency and righteousness being exercised, of liberty and property being enjoyed, of peace, plenty, and prosperity; which encourage subjects to serve their king cheerfully, and to continue under his reign and government peaceably; and which invites others from different parts to come and settle there also; by which the strength and glory of a king are much increased. This is true of the King of kings, of Jesus Christ, who is King of saints; his honour and glory, as Mediator, lies in a large number of voluntary subjects, made "willing" to serve him "in the day of his power" upon them, as numerous as the drops of the morning "dew", Psa 110:3; such as he had in the first times of the Gospel, both among the Jews and among the Gentiles; and as he will have more especially in the latter day, when those prophecies shall be fulfilled in Isa 60:4; and so this is interpreted of the King Messiah, in an ancient writing (b) of the Jews;

but in the want of people is the destruction of the prince; or, "the consternation" (c) of him; if his people are destroyed in wars his ambition or cruelty has led him to; or they are driven out from his kingdom by persecution or oppression; hence follows a decay of trade, and consequently of riches; lack of cultivation of land, and so want of provision: in course of time there is such a decrease, that, as there are but few to carry on trade and till the land, so to fight for their prince, and defend his country; wherefore, when attacked by a foreign power, he is thrown into the utmost consternation, and is brought to destruction. This will be the case of the prince of darkness, the man of sin, antichrist; who, though however populous he may be, or has been, ruling over tongues, people, and nations, yet before long he will be deserted by them; one nation after another will fall off from him; they and their kings will hate him, make him bare and desolate, and burn him with fire, Rev 17:15. Some render it, "the consternation of leanness" (d); such consternation as causes leanness in a king.

(b) Zohar in Exod. fol. 67. 3, 4. (c) "formidat princeps", Tigurine version; "consternatio", Cocceius, Michaelis, Schultens. (d) "Consternatio macici", Gussetius, p. 785. "consternatio tabifica", Schultens; "contritio maciei", Gejerus; "terror tenuitatis", Mercerus, Gersom.

The teaching of a true political economy.