large body of able and independent yeomanry, of patriottic and brave militia, whose constant possession of valuable property and freedom enabled them duly to appreciate and defend them.

When a good constitution is once established, sound policy will make the best provision for its permanent existence and effect. For this purpose an Agrarian law, or a year of Jubilee was instituted, by which, at the expiration of every half century, alienated estates were tó revert to their original owners, or to their natural heirs, and every obligation, by which a Hebrew had bound himself to a state of servitude, was dissolved. This peculiar provision of the Jewish law had an excellent effect in perpetuating both the freedom and property of the several families and citizens of that commonwealth. It prevented the most idle and extravagant householder from entailing hopeless slavery and ruin on his family. could only mortgage his possession for a limited time; nor could there be any instance of a dangerous and lasting accumulation of landed property." How effectually did this guard the reasonable liberty and happiness of all! What an attachment to the soil, and of course what an ardent love of country must have grown out of this unalienable right to their several possessions !

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The wisdom of the abovementioned institutions will strike us with greater force, if we consider that the Hebrew government was designed to continue for many hundred years. The Jews were to enjoy their civil polity and their religion, and thus to keep alive in the world the knowledge and service of the true God, till a better constitution should take place under the reign of the Messiah. To effect this most benevolent purpose, it was necessary to guard their constitution against all the ave

nues of corruption, slavery and dissolution; it was ne cessary to preserve them a free and united, a hardy and invincible people, till the great end of their government should be superseded by the coming and kingdom of Christ. We are to remember that the Jews in Canaan were surrounded by very great and powerful enemies, particularly by the Egyptians, Assyrians, and Babylonians. As the Hebrew constition made no provision of a standing defensive army against such formidable neighbours, but rather precluded its existence; it was important to provide for the exterior security of the nation in some other mode. Accordingly the whole community was obliged to appear in arms, when legally summoned. Thus the whole nation became a standing army. This feature of their polity deserves a more particular attention. "Every Israelite of an age capable of bearing arms was required to join the army, when danger threatened his country; but at the head of the forces a proclamation was directed to be made, excusing every person from going into the battle, who had either lately married a wife, built a house, or planted a vineyard; as these circumstances would naturally render him too fondly attached to life, and more unwilling to expose it in the public service. Every man too, who felt himself fearful and fainthearted on any other account was wisely dismissed previously to the engagement, lest their timidity should infect his brethren in arms." Dr. Priestly justly observes, that maxims so full of good sense and moderation cannot be found in any other antient nation. But these exemptions of particular persons from military service necessarily imply, that all others were bound to attend it; and even those, who were excused from engaging in the war, were obliged to appear at the general muster. The

officers could not on any occasion grant liberty of absence for more than one year; and those men, who were unfit to occupy the post of danger, were still required to assist the army by such services, as they were qualified to perform. We find that Moses, the Hebrew Lawgiver, urged with great force the duty of uniting the whole military power of the nation for the purpose of effecting their settlement in Canaan. Such a union was afterward enjoined as equally necessary for their continued security. The importance of such union fully justifies those severe laws against desertion, and those dreadful executions for this crime, which the sacred history records. To desert the common cause in seasons of danger is to expose to ruin the welfare and even existence of the community. To punish such deserters with death has been the just and even benevolent policy of all nations and constitutions. Those therefore, who censure the laws and proceedings of the Israelites on this ground, discover a want either of judgment, integrity, or candor.

In considering the military force of this people I will just add, that, as the great strength of any country lies in its population, so the uniform principles of the Jews led them beyond any other nation, to view celibacy and the want of posterity as a great affliction and reproach, and a multitude of children as the noblest blessing. But in heathen communities many persons aspired to perpetual celibacy, as a high instance of religion and of human perfection. From this pagan source have been derived the absurd and pernicious institutions of monastic life in some christian countries.

Having contemplated the twelve tribes of Israel not only settled, but permanently secured and protected in their several portions of the holy land, as so many distinct

provinces, we will now more particularly inquire into their general government, by which their counsels and energies were combined for the common safety and happiness. As their government was a theocracy, in which Jehovah himself was their Supreme Lawgiver and King; so their constitution could not vest any proper legislative authority either in the individual or confederate tribes ; for the laws of both were enacted by their divine Sovereign, and were declared to be sacred and immutable. They were forbidden to add to, or diminish from them, under the penalty of forfeiting all their possessions and privileges. Yet still many subordinate regulations were needful to the due observance and execution of these laws. Such regulations were accordingly left to the wisdom and authority of the nation. But in what manner, or by what organs were the national wisdom and authority expressed? We reply, the organ of the public will was threefold, viz. a popular assembly, an advising senate, and a presiding magistrate. In these particulars the antient Hebrews, under the special direction of heaven, adopted the same general system, which the most improved wisdom of after ages has selected as the most perfect form of civil policy. The best features of the Grecian and Roman, and perhaps we may add, of the present American republics were exhibited, from remote antiquity, by the comparitively small and despised commonwealth of Israel. To verify this assertion, we will attend distinctly to each of the three branches of government just named.

First, the existence of a popular or democratic assembly under the Jewish constitution appears from those scriptural passages, which speak of all Israel, of all the congregation, of the whole congregation of the Lord, as hav

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ing a voice in the original covenant or compact, which Jehovah made with that nation, and in every subsequent transaction of great public importance. This assembly is styled the whole congregation, because every one of the hundred thousand freeholders, who consented to the covenant, and in whom the property of Canaan was unalienably vested, had a constitutional right of suffrage in this body, and because while the whole nation was encamped together under Moses, he could and probably did propose public measures to the whole, and obtain their united consent. But after they had become spread abroad over the promised land, and were industriously engaged in cultivating the soil, then the tribes appeared by their Representatives, that is, by a certain number of their provincial officers, who are called Elders, Heads, and Judges, and sometimes all Israel, because they were the legal representation of the whole. This delegated body bore a striking analogy to the popular assembly of antient Rome, to the house of Commons in England, or to the house of Representatives in the United States. When Moses summoned all Israel to hear and consent to the constitution and laws proposed to them by God, we are informed that all the people expressed their concurrence with the proposal" All, that Jehovah hath spoken, we will do." By this act of concurrence the proposed covenant became a national law. How remarkably does this mode of proceeding coincide with the legal forms in the Roman commonwealth in which the senate or magistrate proposed a measure to the people in such words as these

;

"Romans, is this your will? Do you resolve it ?" To which the people answered, "we will, and resolve it." This answer gave to the measure proposed the stamp of a law. The same or similar forms character