nexion which God had formed, with a view to the
best interests of the human family. Yes, the forma-
tion of the first woman, not out of the dust of the
ground, but out of the first man, was evidently in-
tended to impress on our minds the necessity for this
union being entire, and that in order to the end he
had in view. "Did not he make one?" says Ma-
lachi, 66 yet had he the residue" or abundance" of
the spirit. And wherefore one? that he might seek"
and so secure 66
a godly seed." Does not the pro-
phet here remind the Jew of the first institution of
marriage, precisely as the Messiah himself did after-
wards? "He tells them that God made but one
man at first, the word rendered one being masculine;
and made the woman out of him, when he could have
created another out of the ground, or more if he had
pleased thus instructing them that this was the true
pattern of marriage, ordained for true and undivided
affections, as best serving the end he had in view,
namely, the religious education of children."*
why was this? Was it that his life-giving power
was exhausted in Adam? certainly not. With him
was there abundance of power, and the residue of the
spirit; but as he meant that a godly posterity
should be trained up, this would best be done,” and
could only in general be done, "by the joint care of
both parents living together in love, and uniting
their instructions, and example, and prayers, for that
end."+

And

A connexion, however, so intimate and endearing, must have been intended, in the first instance also,

to produce corresponding good to the parties themselves. So it has been said, that "though single life may make a man like an angel, marriage, in very many things, makes the Christian pair like Christ." The latter, indeed, seems to be one intention of the Almighty, according to an interesting passage in the New Testament Scriptures. It is manifest from it, that marriage is symbolical of one of the greatest mysteries in our religion; and, therefore, that of which it is symbolical, is employed by the inspired writer at once to illustrate and enforce the relative obligations of both wife and husband. Read over the entire passage in Ephesians, v. 22-33. Thus we know that the Saviour descended from the bosom of his Father, and, contracting with our nature, we became a church ; not only the bride, but the spouse, as indissolubly united to him. This church he purifies by his blood, giving the Spirit as an earnest of perfect conformity to his image, and heaven at last, as an inheritance in which to enjoy and display this conformity to himself. Meanwhile this spouse he fosters and cherishes; lodges near to himself-providing for all necessities-relieving all sorrows-resolving all difficulties, and guiding her through life; or, in one word, he has condescended to become at once the husband and the head of his church. In this profoundly mysterious case, the indissoluble union consists in his boundless love and her entire obedience, as well as the interchange and interweaving of interests, common to both: He taking upon him our nature, our condition, our interest, and we in return participating in his. Great then as this mystery is affirmed to be, marriage is employed by Paul to symbolize it: so that

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 rebellious 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 spirit 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.-A 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,