THE NATURE AND END OF MARRIAGE. It is a vow of perpetual and indissoluble friendship.
1. It has long been observed that friendship is to be confined to one: or that, to use the words of the axiom, “He that hath friends, has no friend.” That ardour of kindness, that unbounded confidence, that unsuspecting security which friendship requires, cannot be extended beyond a single object.
2. It is remarked, that friendship amongst equals is the most lasting, and perhaps there are few causes to which more unhappy marriages are to be ascribed than a disproportion between the original condition of the two persons.
3. Strict friendship is to have the same desires and the same aversions. Whoever is to choose a friend is to consider first the resemblance or the dissimilitude of tempers. How necessary this caution is to be urged as preparatory to marriage, the misery of those who neglect it sufficiently evinces.
4. Friends, says the proverbial observation, “have everything in common.” This is likewise implied in the marriage covenant. Matrimony admits of no separate possessions, no incommunicable interests.
5. There is yet another precept equally relating to friendship and to marriage, a precept which, in either case, can never be too strongly inculcated, or too scrupulously observed; “Contract friendship only with the good.” Virtue is the first quality to be considered in the choice of a friend, and yet more in a fixed and irrevocable choice.
II. BY WHAT MEANS THE END OF MARRIAGE IS TO BE ATTAINED. The duties, by the practice of which a married life is to be made happy, are the same with those of friendship, but exalted to higher perfection. Love must be more ardent, and confidence without limits. It is therefore necessary on each part to deserve that confidence by the most unshaken fidelity, and to preserve their love unextinguished by continual acts of tenderness: not only to detest all real, but seeming offences: and to avoid suspicion and guilt, with almost equal solicitude. (John Taylor, LL. D.)
Marriage
I. MARRIAGE OF MAN AND WOMAN IS AN ORDINANCE OF GOD HIMSELF. And is therefore called the covenant of God (Pro_2:17). By which He is said to join the married persons together (Mat_19:6). Of which conjunction especially the apostle speaks, when he warns every man to walk as God hath called him (1Co_7:17). Neither in reason can it be otherwise; seeing--
1. We are God’s and not our own; and therefore none of us having power over his own person, can be disposed of otherwise than He directs (1Co_6:19-20).
2. We bring forth children unto God (Mal_2:15). Which He therefore calls His own (Eze_16:21), as born unto Him.
II. MARRIED PERSONS MUST BE WHOLLY AND ENTIRELY ONE TO ANOTHER. According to the form of that stipulation mentioned (Hos_3:3), which extends unto all conjugal duties only. One may love other friends, but only his wife with a conjugal love and affection, rejoicing in her alone Pro_5:18-19); dwelling with her as an inseparable companion; advising and jointly labouring with her for upholding and governing of the family (1Co_7:3) and the like--in those the married persons must be wholly one to another. But so that they also, as well as others, must still hold themselves obliged to those general duties of love, due reverence, and service, unto all other persons, according to their several relations.
III. MARRIED PERSONS ARE NOT ONLY TO REFRAIN THEMSELVES FROM ALL OTHERS, BUT RESIDES TO ADHERE AND CLEAVE FIRMLY ONE TO ANOTHER. (J. White, M. A.)
The unity of husband and wife
Husband and wife should be like two candles burning together, which make the house more lightsome; or like two fragrant flowers bound up in one nosegay, that augment its sweetness; or like two well-tuned instruments, which, sounding together, make the more melodious music. Husband and wife--what are they but as two springs meeting, and so joining their streams that they make but one current? (W. Secker.)
Two hallowed institutions
Two hallowed institutions have descended to us from the days of primeval innocence, the wedding and the Sabbath. The former indicates communion of the purest and most perfect kind between equals of the same class. The latter implies communion of the highest and holiest kind between the Creator and the intelligent creature. The two combined, import communion with each other in communion with God. Wedded union is the sum and type of every social tie. It gives rise and scope to all the nameless joys of home. It is the native field for the cultivation of all the social virtues. It provides for the due framing and checking of the overgrowth of interest in self, and for the gentle training and fostering of a growing interest in others. It unfolds the graces and charms of mutual love, and imparts to the susceptible heart all the peace and joy, all the light and fire, all the frankness and life of conscious and constant purity and goodwill. Friendship, brotherly kindness and love, are still hopeful and sacred names among mankind. Sabbath keeping lifts the wedded pair, the brethren, the friends, the one-minded, up to communion with God. The joy of achievement is a feeling common to God and man. The commemoration of the auspicious beginning of a holy and happy existence will live in man while memory lasts. The anticipation also of joyful repose after the end of a work well done will gild the future while hope survives. Thus the idea of the Sabbath spans the whole of man’s existence. History and prophecy commingle in its peaceful meditations, and both are linked with God. God is; He is the author of all being and the rewarder of them that diligently seek Him. This is the noble lesson of the Sabbath. Each seventh day is well spent in attending to the realization of these great thoughts. (Prof. J. G. Murphy.)
