added to the serenity of its climate, prove this land to be indeed "a field which the Lord hath blessed," (Gen. xxvii. 28.): "God hath given it of the dew of heaven, and the fatness of the earth, and plenty of corn and wine."

Such being the state of the Holy Land, at least of that part of it which is properly cultivated, we can readily account for the vast population it antiently supported. Its present forlorn condition is satisfactorily explained by the depredations and vicissitudes to which it has been exposed in every age: and so far is this from contradicting the assertions of the sacred writings, that it confirms their authority; for, in the event of the Israelites proving unfaithful to their covenant-engagements with Jehovah, all these judgments were predicted and denounced against them (Lev. xxvi 32. Deut. xxix. 22. et seq.); and the exact accomplishment of these prophecies affords a permanent comment on the declaration of the royal psalmist, that God "turneth a fruitful land into barrenness for the wickedness of them that dwell therein." (Psal. cvii. 34.)

M

DIFFERENT FORMS OF GOVERNMENT FROM THE PATRIARCHAL TIMES TO THE BABYLONIAN CAPTIVITY.

I. THE earliest FORM OF GOVERNMENT of which we read in Scripture was the PATRIARCHAL; or that exercised by the heads of families over their households without being responsible to any superior power. Such was that exercised by Abraham, Isaac, and Jacob. The patriarchal power was a sovereign dominion, so that parents may be considered as the first kings, and children the first subjects: they had the power of life and death, of disinheriting their children, or of dismissing them from the paternal home without assigning any reason.

II. On the departure of the Israelites from the land of their oppressors, under the guidance of Moses, Jehovah was pleased to institute a new form of government, which has been rightly termed a THEOCRACY; the supreme legislative power being exclusively vested in GOD or his ORACLE, who alone could enact or repeal laws. Hence the judges and afterwards the kings were merely temporal viceroys, or the first magistrates in the state their office was, to command the army in war, to summon and preside in the senate or council of princes and elders, and in the general assembly of the congregation of Israel, and to propose public

matters to the deliberation of the former, and to the ratification of the latter. During the life of Moses, the chief magistracy was lodged in him: but, his strength being inadequate to determine all matters of controversy between so numerous a nation, a council of seventy princes or elders was instituted at his request, to assist him with their advice, and to lighten the burthen of government. (Exod. xviii. 13—26.)

III. On the death of Moses, the command of the children of Israel was confided to Joshua, who had been his minister (Exod. xxiv. 13. Josh. i. 1.); and under whom the land of Canaan was subdued, and divided agreeably to the divine injunctions: but, his office ceasing with his life, the government of Israel was committed to certain supreme magistrates termed JUDGES. Their dignity was for life; but their office was not hereditary, neither was their succession constant. Their authority was not inferior to that of kings: it extended to peace and war. They decided causes without appeal; but they had no power to enact new laws, or to impose new burthens upon the people. They were protectors of the laws, defenders of religion, and avengers of crimes, particularly of idolatry, which was high treason against Jehovah their Sovereign.

IV. At length, the Israelites, weary of having God for their sovereign, desired a king to be set over them. (1 Sam. viii. 5.) Such a change in their government was foreseen by Moses, who accordingly prescribed certain laws for the direction of their future sovereigns, which are related in Deut. xvii. 14—20.

Though the authority of the kings was in some respects limited by stipulation, yet they exercised very ample powers. They had the right of making peace or war, and of life and death; and they administered justice either in person or by their judges. And

though they exercised great power in reforming ecclesiastical abuses, yet this power was enjoyed by them not as absolute sovereigns in their own right. They were merely the viceroys of Jehovah, who was the sole legislator of Israel: and, therefore, as the kings could neither enact a new law nor repeal an old one, the government continued to be a theocracy, as well under their permanent administration, as we have seen that it was under the occasional administration of the judges. They were inaugurated to their high office with great pomp, and were arrayed in royal apparel, with a crown and sceptre. The majesty of royalty was studiously maintained. It was accounted the highest possible honour to be admitted into the royal presence, and above all to sit down in his presence. The knowledge of this circumstance illustrates several passages of Scripture, particularly Luke i. 19. Matt. v. 8. xviii. 10. xx. 20-23. After the establishment of royalty among the Jews, it appears to have been a maxim in their law, that the king's person was inviolable, even though he might be tyrannical and unjust (1 Sam. xxiv. 5-8.); a maxim which is necessary not only to the security of the king, but also to the welfare of the subject. On this principle, the Amalekite, who told David the improbable and untrue story of his having put the mortally wounded Saul to death, that he might not fall into the hands of the Philistines, was, merely on this his own statement, ordered by David to be instantly despatched, because he had laid his hand on the Lord's Anointed. (2 Sam. i. 14.)

The eastern monarchs were never approached but with presents of some kind or other, according to the ability of the individuals, who accompanied them with expressions of the profoundest reverence, prostrating themselves to the ground; and the same practice con

tinues to this day. Thus Jacob instructed his sons to carry a present to Joseph, when they went to buy food of him as governor of Egypt. (Gen. xliii. 11. 26.) In like manner the magi, who came from the east to adore Jesus Christ, as king of the Jews, brought him presents of gold, frankincense, and myrrh. (Matt. ii. 11.) Allusions to this practice occur in Gen. xxxii. 13. 1 Kings x. 2. 10. 25. 2 Kings v. 5.; see also 1 Sam. ix. 7. and 2 Kings viii. 8. The prostrations were made, with every demonstration of reverence, to the ground. See an instance in 1 Sam. xxiv. 8.

Further, whenever the oriental sovereigns go abroad, they are uniformly attended by a numerous and splendid retinue: the Hebrew kings and their sons either rode on asses or mules (2 Sam. xiii. 29. 1 Kings i. 33. 38.) or in chariots, (1 Kings i. 5. 2 Kings ix. 21. x. 15.) preceded or accompanied by their royal guards, (who in 2 Sam. viii. 18. and xv. 18., are termed Cherethites and Pelethites); as the oriental sovereigns are to this day. And whenever the Asiatic monarchs entered upon an expedition, or took a journey through desert and untravelled countries, they sent harbingers before them to prepare all things for their passage, and pioneers to open the passes, level the ways, and remove all impediments. To this practice there are allusions in Isa. xl. 3. and Matt. iii. 3.

The revenues of the kings arose from various sources: viz. 1. Voluntary offerings, which were made to them conformably to the oriental custom (1 Sam. x. 27. xvi. 20.); -2. The Produce of the Royal Flocks (1 Sam. xxi. 7. 2 Sam. xiii. 23. 2 Chron. xxxii. 28, 29.), and also of the royal demesnes over which certain officers were appointed; -3. The Tenth Part of all the produce of the fields and vineyards, the collection and management of which seem to have been confided to