several hundred years, appears to have been utterly abandoned; and we hear no more of it except when its utter desolation is incidentally mentioned. And as it was expedient to have some central place for the meeting of the tribes, Samuel seems to have selected Mizpeh for this purpose.

When the Philistines heard of this general assembly of the children of Israel at Mizpeh, they seem to have taken it for granted that the meeting had for its object a consultation respecting war, they, therefore, went up against Israel. “And when the children of Israel heard it, they were afraid of the Philistines." They remembered their recent defeat, and the disastrous circumstances which accompanied it; but they did not now impiously bring the ark into the camp, or trust to this external symbol, as they had before done. But being convened for solemn prayer and fasting, and having Samuel, a man mighty in prayer, in the midst of them, they besought him to intercede for them. "Cease not," said they, "to cry unto the Lord our God for us, that he will save us out of the hand of the Philistines. And Samuel took a sucking lamb, and offered it for a burnt-offering wholly unto the Lord; and Samuel cried unto the Lord for Israel; and the Lord heard him. And as Samuel was offering up the burnt-offering, the Philistines drew near to battle against Israel: but the Lord thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel. And the men of Israel went out of Mizpeh, and pursued the Philistines, and smote them until they came under Beth-car. Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, saying, Hitherto hath the Lord helped us. So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the Lord was against the Philistines all the days of Samuel. And the cities which the Philistines had taken from Israel were restored to Israel, from Ekron even unto Gath; and the coasts thereof did Israel deliver out of the hands of the Philistines. And there was peace between Israel and the Amorites." It may be remarked here, that when Israel sought the help of Jehovah, and put their trust in him, they were uniformly successful, whether their foes were many or few; but, on the other hand, when they trusted in an arm of flesh, or in their own devices, they were defeated by their enemies."

The influence of Samuel on this whole nation was great and salutary. Seldom has any individual been able to govern a populous nation so effectually, or to bring a whole people so unanimously to the worship of the true God. But this was accomplished entirely by moral means. Samuel had no other authority over the children of Israel than that which arose from their

persuasion that he was a prophet, and that his counsels and exhortation were dictated by the Spirit of God. His example also corresponded with his professions and office; and the power which he had with God by prayer, was signally manifested on the occasion just mentioned, when he had scarcely done speaking, before the Lord thundered against the Philistines and put them to flight.

It may seem to be a departure from the law of Moses, that Samuel, who was not of the Aaronic family, should himself offer sacrifices to God, and that this should be done, as it frequently was, by him, in other places than where the altar of God was stationed. The only satisfactory explanation of this is, that prophets, acting under the immediate inspiration of God, had the privilege of sacrificing independently of the priesthood, and wherever they happened to be; just as men inspired to preach, need not, as others, apply to men for ordination. So Paul received his commission as an apostle, from the hands of no men, but was sent by a commission immediately from God. Just so, Samuel, acting under the influence of a plenary inspiration, had a right to do in God's worship whatever he was directed by the Holy Ghost to do; and also to perform ceremonies which others not inspired have no right to imitate. Thus we find this holy man not only offering a sucking lamb for a burnt-offering, but also pouring out water before the Lord. And in the sequel of the history we find him offering sacrifice at Ramah, when Saul was anointed, and at Beth-lehem when David was anointed.

Samuel continued all his life to judge Israel, and that he might perform his duty more effectually, he annually took a circuit, in which he had several important stations, where he met with the people. The principal of these were Bethel, Gilgal, and Mizpeh; but his place of residence, when not on his circuit, was Ramah, where he had a house, and where also he exercised his office of judge of Israel; and here, we are informed, "he built an altar to the Lord." His conduct on this subject has already been explained, and it is unnecessary to repeat what was before said.

SECTION XLIII.

SAMUEL IN HIS OLD AGE ASSOCIATES HIS SONS AS JUDGES WITH HIMSELF-THEIR BAD CHARACTER-THE PEOPLE DEMAND A KING-SAMUEL IS DISPLEASED BUT GOD DIRECTS HIM TO COMPLY, BUT TO EXPLAIN THE NATURE OF KINGLY GOVERNMENTBY INSISTING ON A KING THEY REJECTED NOT SAMUEL BUT GOD-THE TENDENCY OF POWER TO ABUSE.

BUT when Samuel became old, not being able, as in the days of his vigour, to transact all the judicial business which called for his attention, he associated his sons with him in this important trust. The names of his two sons were Joel and Abiah; and as he could not conveniently visit, in his judicial circuit, the southern part of Judea, he stationed them at Beer-sheba. But excellent as the example of Samuel was, both privately and officially, his sons did not follow it. Whether he, like Eli, was too indulgent to his children, and connived at their faults, we are not informed, and we cannot infer his negligence, from the fact that they turned out badly; for often the best education and the most faithful warnings are lost on the children of the pious. It is very natural, however, for parents to be blind to the failings of their children; and at least, it may be presumed, that Samuel was mistaken in thinking that these young men were qualified to be judges in Israel. But whether he could have known their character or not, the event proved, that in that very point in which judges should be strong in virtue, they were weak, for "they walked not in the ways of their father, but turned aside after lucre, and took bribes, and perverted judgment. This bad conduct was so notorious, "that all the elders of Israel gathered themselves togther, and came to Samuel unto Ramah, and said unto him, Behold thou art old, and thy sons walk not in thy ways; now make us a king to judge us like all the nations.' Here was indeed a most important proposal growing out of the mal-administration of these young men. The people had been well satisfied with the administration of Samuel himself, as is implied in the complaint brought against his sons. They did not hurt the old prophet's feelings by exaggerating the misconduct of his sons, but merely said, thy sons walk not in thy ways." But why should they have desired a king? Undoubtedly, the thing was ill-advised, as appears by the judgment, not only of Samuel, but of God himself; but they were influenced by human policy: they saw no prospect of a righteous administration after the decease of Samuel; and they dreaded, it is probable, that miserable anarchy, by which their nation had so often been afflicted, since their settlement in Canaan; and they wished, therefore, to have a king, invested with absolute authority to keep the multitude

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in order. But besides these considerations, they were influenced by another motive, not so honourable to them, as the servants of Jehovah; they felt ashamed of the remarkable dissimilarity of their government to those of the surrounding nations. All these, however small, were governed by kings, who assumed great state, and went out with the people to war: but they appeared as a nation without a head, and doubtless this was a matter of reproach to them among the heathen, therefore they said, "Make us a king to judge us like all the nations."

This request seems to have come unexpectedly to Samuel, and he was far from being pleased with it. But he was a man who would judge nothing, and do nothing, without consulting the Lord. Therefore, before he gave any answer, he carried the important subject to a throne of grace by prayer. "And the Lord said unto Samuel, Hearken unto the voice of the people in all they say unto thee, for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done, since the day that I brought them up out of Egypt, even unto this day, wherewith they have forsaken me and served other gods, so do they also unto thee. Now, therefore, hearken to their voice; howbeit, yet protest solemnly unto them, and show them the manner of the king that shall reign over them." "And Samuel told all the words of the Lord unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you. He will take your sons and appoint them for himself, for his chariots, and to be his horsemen and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties, and set them to ear his ground, and reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields and your vineyards, and your olive-yards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your men-servants, and your maid-servants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep and ye shall be his servants. And ye shall cry out in that day because of your king, which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless, the people refused to obey the voice of Samuel; and they said, Nay, but we will have a king over us, that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed

them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city."

Israel, the most highly favoured nation upon earth, was yet the most ungrateful and rebellious towards their God and King. Although they had for centuries been protected and delivered, by a succession of stupendous miracles, yet they distrusted the power and providence of God, and asked for a king, that they might be like the other nations.

We learn from this portion of sacred history, that God often grants those requests which are not pleasing in his sight: in just judgment, he permits people when they are bent on a particular course to pursue it. According to that of the Psalmist, when speaking of this very subject, "And he gave them their request, but sent leanness into their soul."

From God's description of a king, we learn that the tendency of power is to abuse. The principle of selfishness and pride is so strong in human nature, that it is to be expected, that he who is invested with absolute power over others, will exercise it for his own interest and gratification. Kings are commonly among the most corrupt of the human race; not because they are naturally worse than others, but because they are under fewer restraints, and are exposed to stronger temptations. This description of kingly power and injustice is in perfect accordance with the fact as it commonly exists. There may be a state of anarchy so miserable that even a king might be a blessing; or rather, the least of two evils; but any people capable of self-government are mad when they desire a king. The expenses of civil government had been scarcely felt before by the Israelites, but by the erection of a monarchy, they subjected themselves to a heavy burden of taxation.