relations, are the natural, rational and adequate consolations. The character of Isaac, as it appears from his sorrow for his mother and his affection for his wife, is as worthy of admiration and imitation as any social character that is presented in the Scriptures.

6. We may consider the providence of God in the marriage of Isaac and Rebekah. The marriage of his son must have often engaged the attention of Abraham, before the time of these events. But he was at this time, there is reason to believe, especially influenced to have this subject brought to a settlement. And his confidence in divine providence did not prevent nor delay proper measures for its accomplishment; but awakened and encouraged him to adopt and employ right means for this good purpose. His servant was especially favored in divine providence, in respect to the same object. He had reason to acknowledge, admire and praise the God of his master, in the minute and affecting circumstances by which he was assured of the divine kindness and mercy towards Abraham. God had shown himself to this servant to be faithful in his care and kindness to Abraham and his son. Every event and circumstance in the whole concern appeared to have been appointed and caused, according to the knowledge and power, the goodness and wisdom of God. So evident were the divine purpose and agency in the marriage of Isaac, that the relatives of Rebekah as well as herself and Isaac and the numerous servants and household of Abraham must have been deeply affected by these providential dispensations. And they must have perceived the duty and importance of piety in the transactions and relations, the interests and enjoyments of human existence and domestic society.

7. The happiness of Isaac's marriage with Rebekah may deserve our attention. Isaac had reason to account himself highly favored and blessed by the God of his father in the bestowment of so suitable and beloved a companion. Rebekah could have no reason to regret, that she was called to leave her native place, her mother and brother, the beloved companions of her early years and the pleasant and endeared objects of her youthful affections; for a connection which was so honorable and

so favored of God," who hath determined the times before appointed and the bounds of our habitation." Abraham must have received the highest degree of comfort and enjoyment in the marriage of his son. The happy and virtuous formation of domestic relations and the establishment of religious families are essential to the existence of purity, friendship, piety, order and peace on earth. When the most important connections, that can exist in human society, are formed in truth and love, in honor and wisdom, they are happy for man and they are approved and blessed of God. Such was the marriage of Isaac and Rebekah.

This account of their marriage affords the following observations.

How

1. We may perceive the importance of the domestic relations. These relations are suited to turn the natural affections and the interests, the enjoyments and afflictions of human beings in this life to the preservation and advancement of peace and kindness, of holiness and happiness. They are also suited to restrain and regulate the proud and selfish feelings of the human heart. Without the existence of families and their various relations and obligations, how could there be such parental affection as Abraham showed for Isaac, such filial affection as Isaac showed for his mother and such mutual esteem and affection, as existed between Isaac and Rebekah? greatly do infants, children and youth need the love and care of parents! Nor less do parents need the esteem, honor and affection of their children. Without families how could there exist the affections and benefits, which arise from the relations of brothers and sisters and the other endearing connections and associations of domestic society? What foundation and preparation can there be for the order and happiness of civil and religious communities without the existence and influence of families? The condition of mankind, without domestic institutions and relations, would be worse than the most barbarous and cruel savagism. It would make the whole earth as Sodom and Gomorrah.

2. We may safely account marriage to be a divine institution. It is in its nature and effects far above the wisdom and goodness of man. It shows divine wisdom

and goodness in connection and in contrast with human folly and wickedness. Such an institution could have no origin, but from the perfections of God. Could marriage with its good and happy effects, be renounced and destroyed, the earth would be filled with corruption and violence. There would be no natural affection and sympathy; there would be no mutual enjoyment of temporal and spiritual blessings; nor would there be any kindness and comfort in afflictions and sorrows. We can have no reason to disown, or disbelieve the Bible, because it requires and sanctions marriage with domestic obligations, relations and duties. Infinite intelligence and benevolence created man, male and female and formed and appointed the relation of husband and wife. This divine appointment shows, against the ignorance and selfishness of man, that the religion of the Bible is most wisely and kindly suited to the character and condition of mankind in this life. Marriage ought to be regarded and honored in subjection to the instruction and government of God; and to be observed and maintained in every community in the holy fear of God and with true love to man.

3. From the importance of domestic relations we may perceive the deceitful influence of anti-christian sentiments on this subject. Clerical celibacy, monasteries and nunneries, which have arisen in connection with Popery and been maintained by its influence, are anti-christian and equally against the social nature, duties and enjoyments of human beings. Yet they have existed under the profession of peculiar sanctity and devotion. Modern atheism and infidelity, which raise their objections against the religion of the Bible, chiefly on account of the delusions and abominations of Popery and other perversions of the gospel, reject the institution of marriage and the domestic relations under a profession of peculiar regard to liberty and humanity. But such conduct in infidels opposes the nature of man and his rational liberty and happiness, as much as it opposes the instructions and blessings of the Christian religion. Every anti-christian sentiment on the subject of marriage, whether it be professedly religious, or infidel, is opposed to the honor and happiness of man, as well as to the knowledge, worship and enjoyment of God. Errorists, from a pretended

regard to piety, may renounce humanity; and infidels, from a pretended regard to humanity, may renounce piety but every anti-christian sentiment is equally opposed to the highest glory of God and the best good of man. The religion of the Bible, in respect to domestic relations and all other objects, agrees with the song of the angels who praised God, saying, "Glory be to God in the highest; and on earth peace, good will toward men.” 4. In respect to marriage all persons ought to be influenced by religious principles and affections. Marriage is not merely a civil contract; nor is it designed to answer the purposes of secular interest and political prosperity. It is designed to answer the purposes of infinite wisdom and goodness and mercy in the preservation and multiplication of the human family and in the existence and prevalence of holiness. When the ancient people of God had departed from him and incurred his displeasure, they were disposed to inquire why their services were rejected; and by the prophet God gave the following answer: "Because the Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously; yet is she thy companion and the wife of thy covenant. And did not he make one? Yet had he the residue of the Spirit. And wherefore one? That he might seek a godly seed." Marriage between one man and one woman, in the true fear of God, is essential to the existence and prevalence of holiness in the rising generations of the human family.

5. We may perceive what is necessary to the progress and prevalence of the gospel in the earth. It is the spirit and practice of scriptural piety in families. The example of the apostle, in showing and teaching truth and duty from house to house, as well as publicly, has been disregarded in the general designs and exertions of the present day, for the instruction and conversion of all nations. The command of the Lord Jesus Christ requires and binds his disciples to preach the gospel to every creature, as well as to go into all the world. We may perceive the great and lasting effects of enlightened and practical piety in the family of Abraham. Let his example be followed by other parents in the marriage of their children and soon "shall all families of the earth be blessed." Amen.

XII.

DEATH.

I know not the day of my death.

GENESIS, XXVII. 2.

THESE Words were spoken to Esau by his father Isaac. The mind of Isaac appears to have been habitually and seriously turned to his removal from the world by death. And he was desirous to be prepared for that important and solemn event. Such ought to be the constant object and desire of all persons. For they know they must die from the common prevalence of death in all ages; and from the sentence of death which God has passed upon the whole human family. Yet every person can say with Isaac, "I know not the day of my death." We are entirely dependent upon God for life; and we cannot discover his will, or purpose respecting the number of our days; or the time, the place, the manner, or any circumstance of our departure. Our desires, opinions, interests and expectations can avail nothing respecting the time of our death, so as to hasten or delay the solemn event. Yet there is reason to believe that God has fixed the day of every person's death. Isaac speaks, as if he thought the day of his death was fixed, though it was wholly unknown to himself. Job asks, "Is there not an appointed time to man upon earth? are not his days also like the days of an hireling?" Again he says, "Seeing his days are determined, the number of his months is with thee; thou hast appointed his bounds, that he cannot pass." And again, "All the days of my appointed time, will I wait till my change come." From the universal government of God, it is evident that he has fixed the bounds of human life and the day of every person's death. Every instance of death is, in itself and in its connections and consequences, too important to be left in