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

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.

PART IV.

FROM THE INSTITUTION OF THE REGAL GOVERNMENT TO THE BABYLONISH CAPTIVITY.

SECTION I.

SAUL'S ELECTION AS KING-HIS VICTORY OVER NAHASH AND THE RENEWED CONFIRMATION OF HIS KINGDOM-SAMUEL'S CHARGE-SAUL'S FIRST OFFENCE-JONATHAN'S EXPLOIT AND DEFEAT OF THE PHILISTINES-SAUL SENT TO DESTROY THE AMALEKITES-HIS SECOND OFFENCE, AND REJECTION FROM THE KINGDOM.

WE come now to a crisis in the history of the Jewish people. Previous to this time they had existed as separate families, rather than as one nation. Their unity, so far as they were one, arose from a common relation to Jehovah as their king, and not from any allegiance to one earthly king. They were a religious, rather than a political people. But now they had wickedly rejected God, "who had saved them out of all their adversities and tribulations," and had made themselves a king, or rather demanded one at the hands of Samuel. In their pride and unbelief they would not have God to reign over them. Henceforth, therefore, we shall find them like the other nations of the earth, united under one earthly prince, and not so immediately under the care and government of God. They are no longer one, simply as the worshippers of Jehovah, but also as the subjects of a king.

The person whom God had chosen, and directed Samuel to invest with the kingly office, was "Saul the son of Kish," "a Benjamite, and a mighty man of power." It appears, in the course of the narrative, that this same person was afterwards freely chosen by the people. The appearance of Saul was striking, and likely to find favour with the mass of the people. "He was a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he, from his shoulders and upward he was higher than any of the people." The earlier years of Saul's life were spent in the management of his father's estate. At the time of his introduction to the prophet, he was in the discharge of this duty, searching after the lost property of his father. The search was fruitless, and, as a last resort, Saul determined, at the sug

gestion of his servant, to enter the city and consult the scer or prophet. "So they went unto the city where the man of God was; and when they were come to the city, behold, Samuel came out against them for to go up to the high place." It was a feast-day, and the people were waiting until the prophet should come and bless the sacrifice before they should eat. "And when Samuel saw Saul, the Lord said unto him, Behold the man whom I spake to thee of; this same shall reign over my people." Before any inquiry, Samuel informs Saul that the stray asses which he sought were found, and then announces to him in these words his selection to the kingly office: "And on whom is all the desire of Israel? Is it not on thee, and on all thy father's house?" On the morrow, as he was about to depart, and they were come without the city, "Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the Lord hath anointed thee to be captain over his inheritance?" This was the outward calling of Saul. But as God, when he calls any one to a particular duty, does so ordinarily both by an inward and outward calling, so it was with this lately anointed king. As he turned away from Samuel "God gave him another heart:" and when he met the company of the prophets, "the Spirit of the Lord came upon him, and Saul also prophesied among them." This was the inward authentication of the outward call: for the prophet assures him that when these things should come unto him, "then he might know that God was with him."

Although Saul had thus been anointed king, there was another step necessary, before he could enter fully upon the duties of that office. It was necessary that this divine calling should in some way be manifested to the people. Accordingly Samuel calls another assembly of the people at Mizpeh. He tells them of God's former care over them, and of their sinful rejection of him, and then proceeds in the use of the lot to point out the tribe, family, and person, whom the Lord had chosen. Saul was thus publicly taken; and when brought among the people, "they gave a shout, and said, God save the king.' Samuel, however, was careful to correct any misapprehensions as to the power of the newly made monarch. He expounded to them the royal rights and prerogatives: "Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the Lord." Thus the first Hebrew monarch began his reign as a constitutional king, chosen by God, anointed by the prophet, and accepted freely by the people.

There was soon an occasion for Saul's services. The very danger which had led to the election of a king was now at hand. "Nahash the king of the Ammonites came up and encamped