the plastic and expansive consistency of the human character, that as his views of society enlarge, and his wants and desires multiply, in the same ratio do his facilities for their gratification increase. His faculties are again invigorated, and directed to fresh channels of inquiry; and he is thus, in his aggregate capacity, led on from one step to another, till he penetrates into the inmost recesses of the body corporate, laying bare all its extensive and complicated tissues of passions, motives, wants, purposes, and designs.

CHAPTER I.

A FEW GENERAL OBSERVATIONS ON THE OLD AND NEW TESTAMENTS, CONSIDERED AS RECORDS ON POLITICAL

SPECULATION.

As a matter of chronological precedence, the political writings of the Old Testament ought to be first considered. They are unquestionably the oldest records we possess of the human family, and of the regular and systematic construction of a given theory of social order and legislative policy. But it is necessary to premise, that there are insuperable objections against subjecting these writings, on account of their political importance, to a complete and minute analysis, at the commencement of this work; and for this, among other powerful reasons, that they have for many centuries been the great test, by which other systems of political speculation have been tried; and, in numberless occasions, the direct incentives to the varied labours of political writers themselves. To commence, therefore, with a formal examination and development of what may aptly enough be termed the politics of the Bible, would be premature; inasmuch as it would be anticipating a great portion of the matter of inquiry and discussion,

B

which constitutes the staple commodity of political literature, in all its multifarious aspects and bearings. This line of proceeding we are compelled to renounce. But, in order to give a somewhat connected view of the entire history of the literature of politics to those who have but a partial knowledge of it, or who may never have thought of the legislative philosophy of the Bible at all, we may be allowed to state, in a few brief paragraphs, some of the leading features of that form of government of which the Jewish writings treat, and out of the principles of which many theories of private and public right and duty have taken their origin, from time to time, in the history of political speculation.

For the benefit of the general reader, it is necessary to make a remark or two relative to a subject which has occupied some degree of attention, at various times, among philosophers generally; namely, whether any, or what degree of knowledge was derived by the ancient Greeks from the writings of the Old Testament? Various and conflicting answers have been given to this question. It has been contended that from the very geographical position of the Jewish kingdom, there must necessarily have arisen a mental intercourse between the Jews and other surrounding nations, favourable to a mutual interchange of political opinions and sentiments. The Jewish polity being a singular one of its kind could scarcely fail of exciting some degree of interest in neighbouring lands, and of awakening a desire to know something about its character and history. In fact, this is just what really did happen, but at a period subsequent to the first development of Grecian political literature. The Old Testament writings were translated

into Greek, by order of one of the Kings of Egypt, about three hundred years before the Christian era; a circumstance which could not have happened unless these writings had enjoyed a comparatively extended reputation and notoriety. We find this fully stated by several writers. Owen, in his "Theologia," says, "There is none who hath taught that there were amongst mankind any written laws more ancient than the Mosaic. Neither is it confirmed by any authentic testimony that there were any stated laws, although unwritten, (besides the dictates of reason,) constituted by the people for their government, before the Mosaic age. But that the frame of the Mosaic legislation should spread itself far and wide was foretold by the spirit of God in the book of Deuteronomy. And the learned Grotius maintains that the Attic Laws, from whence in after times the Roman were derived, owe their origin to the laws of Moses. There are other modern writers who maintain the same opinion. Among the number is Mr. Milman, who, in his "History of the Jews," remarks, that "the Hebrew Lawgiver has exercised over the destinies of mankind a more extensive and permanent influence than any other individual in the annals of the world."

On the other hand, it has been contended that this theory, as to the influence of the Jewish writings on Grecian political speculation, is in a great measure imaginary; and that it is one of the crotchets which some of the ancient Fathers of the Church pertinaciously adopted, with a very slender stock of historical evidence to support it. Recent philosophical historians have given little or no countenance to this theory, either in its main principles or details.

Such is the substance of the statements on each side of the question. We shall pass no decided judgment on it; because we cannot enter so fully into the matter as to justify us in appearing dogmatical adjudicators on either side. We shall therefore leave the subject to the reader's attention, and proceed to give a very brief outline of the Jewish system of polity, as unfolded in the general books of the Old Testament.

We have little or nothing explicit in the Old Testament, on the nature of the government of the human family before the flood. The book of Genesis is merely introductory to the Mosaic legislation. After the deluge the family of Noah are represented as retaining and acting upon some of the primary principles of civil society. Subsequently, the Jewish government assumes various aspects. In the days of Abraham, Isaac and Jacob, there seems to have been a sort of parental mode of management which continued for some time. These Patriarchs were powerful, and in a certain point of view, despotic princes. They owned allegiance to no sovereign power whatever. They maintained an armed body of servants and dependents, and force was repelled by force. They were also priests to their vassals or followers; and fixed and regulated the religious festivals, and prescribed the offerings at the altar. This was the kind of civil polity carried out by the twelve sons of Jacob.

To this Chaldean generation certain great truths were committed by the Deity, to act as landmarks to the understandings of men in reference to politics, as well as other matters of weighty moment. These truths were considered in the light of a sacred trust for the use of all mankind to the end of time. They