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it is not only divine in its institution; not only sacred in its union, and honourable in its appellation, but symbolical in its signification, and religious in its end. You observe, however, that the inspired writer having closed his allusion, immediately adds, “ Nevertheless," i. e. though the former discourse was intended casually to explicate the conjunction of Christ and his church, yet it hath in it this distinct and substantial duty," let every one of you in particular so love his wife even as himself, and the wife see that she reverence her husband."

In perfect conformity with these sentiments, is the rule laid down in Scripture to the Christian for the formation of this union. Although the fear of God in every age must have been a sufficient guide, it was far too important a subject to be overlooked by the Saviour of our race, in his design to establish a kingdom of righteousness and peace in this unprincipled and re bellious world. In the earliest ages, he well knew, that consequences the most dreadful had ensued from indifference to this subject. Accordingly no sooner do we read of the sons of God taking to themselves partners in life," of all which they chose," that is, without any regard to their principles in so doing, than it is immediately added, " Jehovah said, my spi rit shall not always strive with man." Yes, their disregard to principle in this important step, hurried on the wickedness of the antediluvian world, till the earth became so corrupt before God, that the end of all flesh came before him. The same disregard to principle in this matter, the Saviour also knew, had well nigh prevented the restoration of the Jewish economy after the captivity, and rendered it, even at last, a task of the most formidable and appalling description to Ezra

and his friends.

Almost despairing of success, even after all his unwearied labours, when he heard of this dereliction of principle, he rent his garment and his mantle, nay, even plucked off the very hair of his head and of his beard, and sat down in an astonishment of grief.

Our blessed Lord, therefore, at once, by the character of his subjects, and the nature of his kingdom, made provision against such an evil. In its progress over the world, whether Jewish or heathen, it might indeed lay hold of but one party, a husband, or a wife, already united; and though he enjoined the union in this case to remain, giving prospect, too, of the conversion of the other party; yet the union, once dissolved by death, whatever liberty was enjoyed, must be subject to one condition. In the case supposed in Scripture, it happens to be the female to whom allusion is made, but the law is one. "She is at liberty to be married to whom she will, only in the Lord." For a literal precept, on the part of our Lord, there had been no necessity whatever, the nature and genius of his own kingdom being regarded; and the incidental manner in which this injunction occurs, is, to the intelligent reader of Scripture, the strongest confirmation of the rule in all cases where marriage is in prospect, and when there has been no engagement previous to conversion. The inspired writer is manifestly recognising, by the way, a general rule-the universal moral obligation of the Christian.

Should any reader startle at this exposition, not to say object to it, I can only now say, that, in such a case, the disposition to appreciate, and the spirit to imbibe, the intimations of the divine record, will be found, on reflection, at a low ebb indeed, if not altogether

wanting. Such a reader has yet to learn and to study the nature and the genius of the Messiah's kingdom. No, the Saviour, without doubt or controversy, evidently intended, in every age, to lay hold of this his own institution, not only preserving it in its original purity, but employing it as one powerful auxiliary to his kingdom; and disregard to him in this one matter alone, by any community, must ever work the ruin of vital hristianity there.

Thus, upon entering on one of the most important relations common to man, and in taking a step which is by far the most important in regard to this life, it is certainly not a little remarkable, that divine revelation should suggest to both parties the absolute necessity of personal religion. For never let it be forgotten, that, if the Christian is bound in this step by one indispensable requisite, it is not less the duty of every one, whether husband or wife, to be a Christian. This, however, is a subject which will naturally present itself for our consideration in another place.

PARENT AND CHILD.—À connexion is here admitted at once by many, if not by all; but the nature of it is evidently overlooked by multitudes, misunderstood or denied by others, while by many professing Christians, in every denomination, it has been woefully because practically disregarded. Between the parent and his children a natural connexion cannot be denied, since it is common to man with the animal creation ; and as he rises in value so far above mere animal nature, the natural connexion between him and his offspring involves much more of obligation. Yet the sense of obligation goes with multitudes so little way,

that scripture and reason send them for lessons of reproof and warning even to the beasts of the field and the fowls of heaven. This obligation arising from natural connexion, were human nature not corrupted and fallen, would go a prodigious length, but, as it is, alas, with most, it ends in furnishing certain instructions for the mind, fitting it merely for the business of this transitory and uncertain life; and if to these instructions be added a portion, great or small, of temporal good, for the sustenance or gratification of the animal frame, the duty of the generation going away has been, in the estimation of many, well discharged.

But if, over and above the natural connexion admitted by many as existing between the two generations, there is yet another of far superior importance revealed in Scripture, what shall we say? If there is an instituted connexion, as well as a natural one, and a connexion of God's own institution revealed by himself for our government and encouragement, should it not be patiently studied? Once understood and regulated by it, the primæval curse will, in a great degree, be softened into mercy.

Until, however, the very basis, or first principle on which this serious and instituted connexion depends, be made manifest, it cannot be thoroughly comprehended. The reader, therefore, must not be startled at the two tables of the law of God being placed before him. Yes, that basis of all the order and harmony in the universe, the Moral Law," to which all things in heaven and earth do homage, the very least as feeling her care, and the greatest as not exempted from her power," must direct us here.

This law is generally divided into two tables; and

these have been summed up, by the lawgiver himself, as requiring the love of God by the first, and the love of man by the second. In both tables it will be seen, that parents are especially regarded. Near the top of the first, no sooner is the divine unity announced, than the honour and glory of God are placed in the most solemn manner under their guardianship; and at the very top of the second, stand the father and mother by name. The first object is to secure for the Almighty the sole and exclusive veneration and worship of all his intelligent creatures, and in order to this, he addresses himself to the root or head of every family. Clothing the parent with high authority, as he intended to do in the second table, the Almighty first informs him, that his highest aim must consist in maintaining the honour of God in his family, and for this end, these remarkable words are employed, "for I, the Lord thy God, am a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generations of them that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.”

To this distinct and solemn intimation, great objections have been expressed; great and general indifference has been evinced, and even some men of no inferior powers have gone so far as to suppose, that such proceeding, on God's part, actually ceased with the Old Testament dispensation, and, that, when the gospel was published, and everlasting punishment was still more clearly threatened to persevering sinners, the former mode of punishment was left off!

If, however, the Almighty here unfolds his own.

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