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Judah before being banished to Babylon for these very sins-idolatry, and licentiousness its invariable associate.

The commands of Jonadab have, it is true, been accounted for on other principles. I am perfectly aware of the abhorrence of wine professed by the Arabian tribes, a feeling of which Mohammed availed himself sixteen hundred years after the time of Jonadab: and I do not forget the words of an ancient historian, so similar to those of Jonadab, when describing the Arabians.* But the Kenites, of which the Rechabites formed a family, were not, properly speaking, Arabians, and for ages had lived in cities in the south of Judah, and “ among the people." No, the counsels of Jonadab originated with himself, and his posterity referred to him and no higher, not even to Rechab his Father. By Jonadab they were first delivered as imperative, regarding them, without doubt, as so many preservatives against that idolatry, to which he was himself, from principle, so much opposed.

And however unnecessary the letter of this good man's family-precepts may at first reading seem to us, their spirit and design may convey solid instruction to the Parents of any age. The only safeguard in licentious times is self-denial, and if lawful enjoyments are not then restricted, the bent of our nature will hurry us into sinful compliances. The precise

# "Their laws prohibit the sowing of corn, or any thing else that bears fruit, the planting of trees or vines, the drinking of wine, and the building of houses; and the transgression of them is punished capitally. The reason is, their thinking that those who are possessed of such property can be easily forced to submit to the authority of their more powerful brethren."-Diodorus Siculus, book xix. 94.

point between lawful pleasures and reigning vice is like a boundary between two kingdoms always at war with each other. Weak, then, and sinful as we all are, is it not most prudent to leave some space between, and not venture too far? This was the policy of Jonadab, and see the effects! His family continues through successive generations, and free from many things which bloated and defiled the professed and privileged Sons of Zion. In evil times and evil days, yet faithful among the faithless, the temper and disposition in which this family stood towards the things of the world, has secured to them everlasting remembrance; and their history will ever remain on the Divine record, as singularly illustrative of the power which resides in the family constitution. Balaam had said indeed that they should be "wasted away;" but what was it which retarded the progress of decay, and secured their wasting away so slowly? Was it not the influence of moral and religious principle grafted on natural connexion and attachment?

This, then, is the family constitution in all its power, and this is one of the ends in view by Him who framed it: a constitution of things which, though to the eye of man insignificant and often neglected, yet still survives, even when surrounded by storms which tear up the foundations of nations, or sweep them into oblivion; nay, which, in the very height of the tempest, or before it begins, is laid hold of by infinite wisdom as the germ and the security of a better day.

Thus, when the flood was coming in upon the world at large, Noah found grace in the eyes of its Author. When the world was overrun with idolatry,

he found Abraham, and made him the Father of many nations. "When another king arose that knew not Joseph, the same evil entreated our kindred-in which time Moses was born:" and thus, in corrupt, and licentious, and idolatrous times, by adhering to the precepts of their Father, we see the posterity of Jonadab remain in Canaan, like a pillar of brass, to indicate the unmouldering character and extent of domestic moral power, as well as the ancient elevation of patriarchal piety.

Such then, by the express institution, and under the promised blessing of God, being the amount of influence given to parents, such their power to form either to future usefulness or greatness of character, -such the power inherent in a well-regulated family to form and improve the character of Servants,—and such the power of resistance to evil, of which that constitution over which every Parent presides is capable,— —we are now able to account for so much being said in Scripture on the subject, as well as for the very strong terms which are there so often employed.

SECTION SEVENTH.

THE DANGER AND VANITY OF INTERFERENCE WITH THE DOMESTIC CONSTITUTION.

Mistaken benevolence inventing systems of relief, from obligations which can never be fulfilled beyond the Domestic Circle.-Danger and vanity of interference illustrated by reference to the apparent intentions of the Almighty, in founding and continuing to uphold this singular Constitution.

THIS household economy, once understood and established, we are prepared to step beyond the threshhold, and survey the general body of a Nation. It consists simply of a number of such families; and it is of domestic virtues we must think, when we think of the morals of a nation. "A nation is but a shorter name for the individuals who compose it; and when these are consistent, Husbands and Wives, Fathers and Children, Brothers and Sisters, Masters and Servants, they will be good citizens." Every thing which is moral in a nation, and much that is holy, and worthy, and useful in the church, if not actually formed, is fostered and cherished before the household fire. This is especially worthy of regard, since whatever form of political government the nation may assume, the constitution of her families may, and generally does, remain the same; and any interference with that constitution, any worldly policy, or even any officious intermeddling benevolence, which would

here interfere, will, to a certainty, weaken, and, at last, endanger the body politic: that is, any interference affecting the moral strength and mutual obligations of this constitution; the connexion between its parts, whether natural or civil, moral or instituted, by the God of nature and of grace.

On the part of the ruling power in a State, one might imagine such an interference; but let us see what must be the result. Looking at human nature, not as it ought to be, but as it is, we find "two strong feelings have always agitated, in a greater or less degree, the state of human society,-the desire to possess power, and the desire to resist it. The struggle between these feelings necessarily exists under every form of government; nor can the most imperious despotism, though it may intimidate and subdue, ever entirely eradicate and destroy the spirit of opposition. We hear of Asiatic monarchs, who, in the mere wantonness of their moody cruelty, command human beings to be butchered before them; and we are thence apt to infer, that there is no restraint on their will, and no limit to their power. But this is an error into which Europeans have frequently fallen, from their imperfect acquaintance with the laws, and usages, and manners of eastern nations. It is generally among his ministers, his slaves, and his favourites, that the Asiatic tyrant seeks for his victims. He seldom ventures beyond the sphere of his court to murder or to spoliate; and while the floors of the imperial residence are purpled with the blood of his officers, his vizirs, and his concubines, he would pause, ere he unjustly deprived the meanest citizen of his property, his life, or his domestic power. The

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