LETTERS.

On Marriage, &c.

"MY DEAR FRIEND,

"You will perceive by the dimensions of the sheet which you have just unfolded, that my intention is to send you a long letter. Whether it will be realized, depends, however, upon many contingencies;-ordinary calls I shall dismiss, extraordinary ones may compel me to send you at last blank paper; but should it be so you will know the cause. I devote a portion of my time to you, my friend, in this way, because I am persuaded that you earnestly desire to receive instruction in righteousness.'

"The question I have to answer is, 'whether a believer may marry an unbeliever?' By a believer,' of course, I mean a Christian in heart and in truth, and by an 'unbeliever,' one who has only the name. I answer most unequivocally, in my opinion, No. Our appeal however must be to the word of God, for I acknowledge no other rule of conduct. The original law given to Israel, the ancient Church of God, is against it. Thou shalt make no marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.'-Deut.

vii. 2-5. Equally explicit is the law to the Christian Church. The Apostle limits us in marriage with this one restriction, only in the Lord.'-1 Cor. vii. 39. Again-2 Cor. vi. 14. Be ye not unequally yoked together with unbelievers, for what fellowship,' &c. The examples of holy men of old is against it. Let one prominent instance suffice. When Abraham was old and well stricken in age, with the solicitude of a good parent, he is desirous to see Isaac settled in life; and with more commendable solicitude still, he is anxious to see him married in a way becoming a servant of God. And he said to his servant—' I will make thee swear by the Lord, the God of Heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, but thou shall go' &c.-Gen. xxiv. 1-4. How the wonted prudence and piety of the good old man show themselves in this transaction! He did not reason as many do in this day of clearer light, many who claim to be the children of the Father of the faithful; There is no harm in marrying an idolater,-perhaps by his influence and persuasion he may convert her, and make her a worshipper of Jehovah.' He knew too well the proneness of the human heart to turn aside from God, to indulge such a hope. He does not instruct his servant to look out a wife for Isaac that was rich, or beautiful, or accomplished; but she must be a worshipper of the true God. He was content to sacrifice his only, his beloved son on the altar of God, but he was not content to sacrifice to the unrighteous Mammon; and those who imitate not him in this respect, may well question whether they are partakers of like precious faith.'

"Nor are the instances of aberrations from this rule less to the point. Marriages between the sons of God,' that is the godly, and the daughters of men,' that is, the chil

dren of this world, were the cause of that universal apostacy from God, which was followed by an almost entire destruction of the human race.-Gen. 6 chap. Solomon's marriage with heathen women turned aside his heart, and Ahab's marriage with Jezebel, and Jehoram's marriage with Ahab's daughter, brought ruin on their families, and distress on the nation. It is in vain to oppose these references by saying, that no one contends for the marriage of Christians with idolators; for all who love not God are His enemies, and have set up their idols in their hearts. The nominal Christian who loves the world, is not less an abomination before God, and not less dangerous as a companion, than a pagan. But, independently of the Scriptures, even reason, were it allowed to speak, would throw all its weight and influence against such incongruous alliances. While all consider good temper, amiable manners, prudence and good sense, as holding a very important place in the qualifications of a wife; surely piety, which is in fact the pearl of great price in a woman, must not be placed in a secondary scale. He is but a poor Christian who would say that he cannot live with a petulant woman, but that he could live with one without piety. He may hope that he may be instrumental in her conversion, but what reason has he so to hope? Why not convert her before the knot is tied?

"The truth is, if we may judge from facts, the probability is on the other side, for we are naturally more prone to evil than to good. But if the evil should be escaped, it must result in much pain and mutual unhappiness, for 'How can two walk together except they be agreed?' how can an unconverted wife sympathize with a converted husband? How can she be a help-meet for him in his most important cares and concerns? How can she direct him and go him to a throne of grace? And how can such a husband

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love such a wife, supposing her all beside that heart could wish? Do not I hate them, O Lord, that hate thee? I hate them with perfect hatred; I count them mine enemies.' Ps. cxxxix. 21, 22. No doubt the Psalmist has reference to their character, not to their person. Those Christians who are content to marry one living without God in the world, in effect say, that they want a help-meet in every thing but religion; they want a partner to share all their joys, but their

joy in God; they want one to go with them every where but to a throne of grace, and to heaven. They desire to live together as they can in this world, but when death parts them, they care not to see each other again for ever. On the principle which I have advocated, and on this alone, can marriage reasonably be expected to be happy. Many more arguments might be adduced, but enough has been said, I trust, to insure your attention to the subject; and if ever you are blessed with a wife, my dear friend, that you may find one with whom you can so live together in this world, as in the world to come to inherit life everlasting,' is the prayer of

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"Your sincere Friend,

"WILLIAM JACKSON."

To the same, on the same subject.

"What a bane to many a believer's happiness is an unequal yoke! They who venture have no right to promise themselves any share of real felicity; they have a right to expect what befel the Israelites in their unlawful marriages, fearful and perpetual displeasure; they have a right to expect what befel Solomon, apostacy from the faith; they have a right to expect, in the common adversities of life, such