These may be different in one nation from what they are in another, and yet the people themselves may be equally free. In like manner also, a government may be varied so as to meet the various pursuits and interests of different nations, and yet preserve all that enters into a true perception of public freedom. A community that is chiefly employed in commerce, will require laws very different from those adapted to the welfare of a people who expend their main strength in agriculture. But, notwithstanding these diversities in free States, still these are great features which cannot be severed from public liberty without either impairing or destroying it; and these, we say, are all to be found divinely appointed, and brought more or less into action in the commonwealth of the Hebrews. We find here

Government by representation, the election of rulers by the ruled, the public officer chosen by the public voice.—“This," observes the celebrated Chateaubriand, "may be classed among three or four discoveries that have created another universe." The question we would ask is, where, when, and among whom was this great principle first introduced? The great majority of nations are still ignorant of it. There was a time, as we have seen; when it was unknown to all. We ask, what people first

brought it into practice and enjoyed the freedom that springs from it?

An accomplished historian of modern times, thinks it can be traced to the early councils of the

*

Christian church. We believe that a still higher antiquity belongs to it, and that we first meet with it among the Hebrews, when in the wilderness, soon after they were brought out from the bondage of Egypt.

The subject may be said to come before us, but bearing a merely incipient shape, in the advice of Jethro to Moses, when "Israel was encamped at the mount of God.” Exodus, 18:13–24. “It came to pass on the morrow," as we are told," that Moses sat to judge the people, and the people stood by Moses from the morning unto the evening." When Jethro had seen how constantly and laboriously Moses was occupied in "judging between one and another" of the people, "when they had a matter;" he wisely said, "the thing that thou doest is not good. Thou will surely wear away, both thou and this people that is with thee; for this thing is too heavy for thee; thou art not able to perform it thyself alone. Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring

*Note B.

the causes unto God: and thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do." But having thus advised Moses to restrict himself to the work which properly belonged to him as the inspired teacher and leader of the people, Jethro proceeds with his counsel, saying, "Moreover thou shalt provide out of all the people, able men, such as fear God, men of truth, hating covetousness; and place such over them to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens; and let them judge the people at all seasons; and it shall be that every great matter they shall bring unto thee, but every small matter they shall judge. If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall go to their place in peace. So Moses hearkened to the voice of his father-in-law, and did all that he had said."

It is to be observed that no reference is here

made to a choice of rulers by the people, either in the advice given by Jethro, or in the action founded upon it. Probably he did not contemplate such a thing. It would seem that this counsel came from a higher source. Jethro was both a wise man and a worshipper of the true God; and feeling that the introduction of such a magistracy as he recommended

was a measure of vast importance to the nation, he referred Moses to God for a special intimation of the Divine will, when he should proceed to act in the matter. "If," says he, "thou shalt do this thing, and God shall command thee so," or so authorize and commission thee, as the Hebrew word properly means, thus intimating that the thing was not to be done unless God would command or authorize the proceeding. No one who is acquainted with the close and habitual intercourse which Moses maintained with God, in all that he did as the leader of Israel, can doubt as to his having asked for the Divine direction which Jethro judged so indispensable. And what were the steps which he actually took in order to provide rulers for the people after he had sought instruction from God; he himself tells us in the Book of Deuteronomy, where he recites the whole transaction; and specifies both what the people did, and what he did on the memorable occasion.

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We should remember that the name of Deuteronomy" is given to this Book of the Pentateuch, because it contains a second or supplementary account of what was announced as the law or will of God, on the subjects to which it refers. Let us then look at what Moses here declares to have been done when rulers were appointed; and observe the minuteness with which he pictures out the whole pro

ceedings from first to last. Deut. 1: 9-18. "I spake unto you at that time, saying, I am not able to bear you myself alone: the Lord your God hath multiplied you, and behold, ye are this day as the stars of heaven for multitude. How can I myself alone bear your cumbrance, and your burden, and your strife?" Having thus alluded to the necessity which called for the appointment of rulers, what does he describe as the first step for the accomplishment of the object? It is "Take you (or select for yourselves)* wise men, and understanding, and known among your tribes, and I will make them rulers over

are the Hebrew words, and they are the הָבוּ כָּכֶם אֲנָשִׁים

same which are used by Joshua, (18: 4,) where having reproved the children of Israel for allowing seven tribes still to remain without "their inheritance in the land which the Lord God had given them;" he directs, "Give out from among you," or select for yourselves, “three men for each tribe: and I will send them, and they shall rise and go through the land, and describe it into seven parts." It was an important mission on which these men were to be sent, and before they were authorized to proceed upon it they were to be selected, or "given out" by the voice of the people. Many other passages might be cited to show that this is the meaning of the verb The generic idea is to put forth, to propose, or prefer for some given object: as tn 2 Samuel, 11: 15. "Set ye," or put ye forth, "Uriah in the fore-front of the hottest battle;" the post of honor, as it was the post of danger for the brave soldier; and which no doubt Uriah would readily take, little conscious as he was of the treachery by which he was to be sacrificed.