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     The world had been formed and set in order. The six days' work of creation was almost done, and God would put the climax on this stupendous project by leaving the impress of his own image in the last object in the catalogue of his creation. "So God created man in his own image." "And God saw everything that he had made, and behold it was very good." But he said, "It is not good that man should be alone; I will make an help--meet for him.  *  *  *  And the Lord God caused a deep sleep to fall upon Adam, and he slept. And he took one of his ribs and closed up the flesh instead thereof; and of the rib which the Lord God had taken from the man, made he a woman, and brought her unto the man.  *  *  *  Therefore shall a man leave his father and mother, and cleave unto his wife, and

they shall be one flesh." Thus God instituted the marriage relation.

     In this narrative we have the first marriage ceremony--very simple, but as significant as it is simple. Significant,

     1. In that God had constituted man a social being, and hence "it was not good that man should be alone." Man was, therefore, a social as well as a moral being. Deep down in the human heart is a want--a longing--which can be satisfied only at the hands of its Creator. And whatever course men may pursue in this life, that want still exists. It can not be hid so deep tinder the rubbish of sin that its signal cannot still be heard. Whatever men may say under the impulse of a sinful heart and a skeptical mind, that want exists nevertheless, and insists on recognition. It is of God--breathed into man at his creation--and can be satisfied only by communion with God. Precisely so in man's social nature. God constituted him a social being. And as the soul can be satisfied only by communion with a corresponding spiritual being, so the social nature can be satisfied only in a corresponding social being. God created this want, and would satisfy it in the creation of woman. Hence, from his very constitu-

tion it was not good that man should be alone. When God said, "I will make an help--meet for him," he proposed to supply man with an absolute essential to human society and happiness. To rob man of society is to rob him of the greatest prize of earth. The glory of heaven will consist not alone in what we are, but as much in those with whom we are--the society of the unnumbered host of the redeemed, of angels and archangels, of cherubim and seraphim, in the presence of the Triune God upon his throne. So Pope has written:

     Likewise Milton has written; "Marriage is human society," and might have added "the fountain for the continued flow of human happiness."

     The object of marriage is twofold, viz., first the highest degree of human happiness consummated in human society. "it is not good for man to be

alone." And second, "to replenish the earth"--to continue to multiply the members of society. In each of these the wisdom and love of God is clearly demonstrated. And when the first of these objects is sought and developed through the proper channels with pure motives the second is fully realized. One has well said, human society within the bounds of the divine purpose is man's greatest temporal blessing; but perverted and distorted by human passions is man's greatest curse,"

     But another significant fact in this first marriage is

     2. That the relation established in this institution is divine. Marriage is not a sacrament, as taught in the Romish church. But by the miraculous operations of God a union was there instituted which is as intimate and as intrinsically divine in the union of human hearts in marriage as that which unites our hearts to Christ for time and eternity. Hence God said, "And they shall be one flesh." In view of this Paul has written (Eph. v. 22-32), "Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the Church.  *  *  Therefore, as the Church is subject unto Christ, so let the wives be to their

own husbands in everything. Husbands, love your wives, even as Christ loved the Church, and gave himself for it,  *  *  *  so ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church. For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh."

     This is a figure in which the relation of husband and wife is likened to that between Christ and his Church. And the apostle does not try to explain it, but calls it "a great mystery." We are so accustomed to associate marriage with the common business affairs of life that the popular tendency is to ignore the divine in its relation. And this tendency has no doubt been encouraged by the attitude of the State or civil law toward the marriage relation. This tendency has been encouraged not so much because of defects in the civil laws, as because of the popular abuse of the liberties granted in both the moral and civil laws. Under the present relations of Church and State, it is evidently clear that neither Church nor State can assume exclusive au-

thority of marriage. For the Church has only advisory power, and can, at best, wield that effectually only over its own adherents. And hence, it would seem necessary for the State to interpose the strong arm of authority to compel obedience, or to inflict punishment. On the other hand, the State cannot take exclusive control of marriage, in that in its institution preéminence was given to the divine. While it is true in a measure that marriage is a civil contract, it is true in a higher sense that the true marriage bears the seal of the divine. And while it is true that the Church needs the help of the State, it is true in a higher and more important sense that the State needs the help of the Church to guard and maintain the sanctity of this divine institution. The abuse, therefore, of the present relations of Church and State in regard to this divine institution has brought about the present tendency to depreciate the Bible doctrine of marriage, and so commonly to ignore the divine in the institution. But this tendency is such a fruitful source of evil and sin that it behooves us as servants of Christ to proclaim plainly God's word and precepts regarding it. Any depreciation of the Bible doctrine of this institution is the direct avenue to moral decay and domestic corruption.

A proper recognition, therefore, of the divine in the institution, and of the sanctity of the relations in marriage, are essential to the purity of the home. All the great blessings of the home depend on a high regard for the sacredness of the marriage bond. The purity of the family life is essential also to the public welfare. Moral decay in the family is the invariable prelude to public corruption. The common verdict of history is that "a nation stands or falls with the sanctity of its domestic ties." To ignore the divine in this institution and its relations is to dishonor God, and mock at his purposes in the institution of marriage; and is the commission of a sin which a Christian land like ours can ill afford to countenance or have perpetuated in our midst. Let us therefore honor God by revering and perpetuating marriage as a divine institution, and by regarding its relations as sacredly inviolate as those between Christ and his Church, and God will honor and bless his people in their marriage, and our homes will become the foretaste of heavenly happiness and bliss.

     3. A significant inquiry may be raised, as to the proper person to perform the marriage ceremony. If the marriage relation is divine in origin and character, it becomes a matter of vital importance

as to what should be the character of the person solemnizing these relations. Who shall perform this sacred--this divine--function? This inquiry brings to our attention a matter of vital importance. And before attempting an answer to this inquiry several things will need to be carefully noted: First as a matter of observation from history, that the kingdoms of this world have prospered in proportion only as they have been theocratic in their government. The great and powerful nations of the earth have reached the pinnacle of their glory and power with the God of Israel at their head, and, as in the glory of their strength they forgot and forsook him, they in turn fell, and (except on the pages of history) passed into oblivion as though they had never had an existence. The God of Abraham, of Isaac and Jacob--the God of Israel--and the author of the marriage relation, made no undue claim in his declaration, "I am the Lord thy God. Thou shalt have no other gods before me;" but out of the fullness of his infinite love gave us this precept as a basis upon which to stand or from which to fall.

     Second, that as the marriage is the institution of the home; and as the nation emanates from the home; and as civil prosperity is based upon relig-

ious and civil liberty; and as both these are secured in the keeping of God's law, the highest degree of civil and religions liberty can only be obtained by honoring God in a proper recognition of him in his own institutions.

     Thirdly, that while God in his economy has always accorded certain rights to the State as such, he has never accorded the right to the king or any other civil officer to act in the capacity of a priest; and has carefully drawn the line of distinction between the functions of the civil and ecclesiastical offices; and in one instance (2 Chron. xxvi. 16-21) punished with leprosy for life one who presumed to officiate in the priest's stead: In view of these facts we submit the question, who are proper persons to perform the solemn service of marriage? Baptism is recognized by all as a divine ordinance, but no one ever thinks of calling a civil officer to perform that sacred rite. With one accord the sacrament of the altar is recognized as a divine institution, but would you, dear reader, presume to eat and drink the emblems of our Lord's broken body and shed blood from unclean hands? For whom do you ordinarily send to baptize your children or sick? or to administer the Lord's Supper to your sick or dying?--a man of the world, or a man of

God? Ah! there can be but one answer. "Who shall ascend into the hill of the Lord? or who shall stand in his holy place? He that bath clean hands and a pure heart, who hath not lifted up his soul unto vanity, nor sworn deceitfully." Ps. xxiv. 3, 4. "Render therefore unto Cæsar the things which are Cæsar's, and unto God the things that are God's." Matt. xxii. 21.

     With the present number of marriages performed by civil officers, the majority of whom never pray for themselves and consequently are unfit to pray for others, is it any wonder that God is blighting the virtue and sanctity of our homes in the multiplication of application for divorces? While we thus dishonor God in the sealing of these sacred vows, can we hope for homes blest with "peace, happiness and prosperity?". Ah! if we would have homes from whose circles shall go forth men and women who shall be an honor to their parents, an honor to their country, and an honor to their country's God, it is high time for the people of God, at least, to commit the sacred function of a marriage ceremony to the ministry of the gospel whom God has called to minister in holy things.

     But with this cursory review of marriage as an institution, the sanctity of its relations, etc., we

hasten to notice some of the more essential pre-requisites to

     The Proper Keeping of the Marriage Vow and the Enjoyment of its Relations.

     To enumerate fully all these prerequisites would be beyond the limits of our present space. But we will note a few of them:

     i. A proper conception of the institution, of its relations, and of the vow.

     To enjoy the blessings of ally divine institution it is preéminently necessary to have proper conceptions of that institution. Marriage as a divine institution affords many and great blessings to those who are prepared to receive them. By this we would not leave the inference that the ungodly can in no sense enjoy the marriage relation. They can and do enjoy it in a certain measure, just as the world in a measure enjoys the blessings of Christianity. But the fullness of Christ's blessings are realized only by those who have passed from death unto life. But whether Christians or not, a proper conception of the institution will greatly multiply the blessings of marriage to all who enter into its relations. We have spoken of marriage as a divine institution. We need yet to speak only of the nature of the marriage relation.

     The idea has become somewhat prevalent that marriage is only a sort of corporate or civil contract, to be entered into or dissolved at will by due process of civil law. And this idea is forcing upon us a state of things in our day that is really appalling. Divorces are granted almost as freely as the licenses to marry. The holiest affections and the most sacred ties are dealt with as the most trivial things. Hearts are broken, homes are despoiled of their happiness, children are robbed of the blessings of a father's care and a mother's love, and their future hopes buried in shame and disgrace; fearful scandals that stink of the pit are brooded, developed, and exposed to public gaze; mutual confidence of the betrothed has begun to wane, until marriage is being pronounced a lottery. The result is a land cursed by the horrible alliances and unnatural relations brought about by divorces and re--marriages and divorces again, in endless confusion. And all this is the result largely of a misconception of the nature of the marriage relation--a terrible sin which we as a boasted Christian land can ill afford to have pending over us. But the true idea of marriage (which is the only real remedy for this growing evil) is in a proper conception of the marriage relation. We

must remember, and as a Church we need to teach, that marriage is not simply a corporate union of such a nature that the contracting parties, after the solemn union has been effected, continue to maintain their distinctive personalities as before their marriage. This is the distinctively human conception of it. But the true conception of marriage is that the union is of such a nature--there is such a mutual assimilation of the two natures, purposes, etc., if properly entered into--that the two parties become as one person; as God has said, "they two shall become one flesh." Hence the figure of marriage as the union of Christ and his Church. They are not simply nominally, but essentially one. So our Lord prayed (John xvii. 21): "That they all may be one; as thou, Father, art in me, and I in thee, that they also maybe one in us." As the true Christian in his conversion lost his relation to the world, became dead to it, and his life became "hid with Christ in God," so the contracting parties, when truly united in marriage, become so assimilated unto each other that their distinctive personalities are in a measure lost in each other. From this conception of the relations established in marriage, the divine conception of an

becomes quite clear. The thought of divorce is of human origin. It is true God permitted it, but with the solemn caution "what therefore God bath joined together let not man put asunder." Like the anointing of the first king, the bill of divorcement was given under protest. But the divine purpose of the institution was an indissoluble union--a union whose bond could be broken for but one cause other than death. The marriage vow therefore is one of no ordinary character. It is one of the most solemn and binding ever entered into by mankind. The covenant entered into in a public profession of faith in Christ is no more sacred, nor the obligation any more binding, than that of the marriage vow. In taking this vow both parties promise before God and witnesses that they will keep it sacred and inviolate so long as they both shall live. What more sacred? What more binding? It is one of those vows, by which by means of the divine operations "they twain become one flesh." And thus a union is formed which God records in His eternal record--a record made with "a pen of diamond," and "in letters of blood." In view of these solemn obligations our Lord said "Wherefore they are no more twain,

but one flesh. What therefore God hath joined together, let not man put asunder.  *  *  Whoso shall put away his wife, except it be for fornication, and shall marry another, committeth adultery. And whoso marrieth her that is put away doth commit adultery. Matt. xix. 6. There can be no divorce, and consequently no re-marriage with the sanction of Christ and his Church, except for the cause of adultery. This is God's decree, and by this as Christians we must stand. It is true the State has here encroached upon the divine law, and thus Church and State are brought in conflict with each other. But whatever men in their depravity and blindness may legislate, can not supersede God's word. On the contrary, all legislation not in accord with God's word must be regarded as null and void. And any person who has been divorced for any other cause than that prescribed in God's word, and shall remarry, even under the sanction of the civil law, is, in the eyes of God, guilty of adultery. We cannot, therefore, be too considerate and prayerful in entering these sacred relations; it "should not be entered into unadvisedly or lightly, but discreetly, reverently, and in the fear of God."

     From this thought we pass to notice

     We cannot mention all or even many of these. A few of the more salient ones must suffice. We mention.

     1. Proper Persons to Marry.

     Not all the human race are proper subjects for marriage. Some are physically incompetent, others are unworthy. Of the former we dare not speak; the latter we dare not pass without a word. Persons of either sex addicted to any gross immorality can not take the place of a true companion, and help make home happy. Permit me therefore to address myself first to the young ladies and then to the young men.

     By way of counsel to you, young women, I desire to say, never permit a drunkard, or a gambler to win your affections. It is bad enough to have it said of young men, as the best that can be said of them, "they are civil young men." Many a young woman has completely wrecked a pure and precious life by giving her heart and hand in marriage to an unworthy young man. Sometimes we hear it said by young women, "I will break him of the habit after we have been married." But al-
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most without an exception they come out with a broken heart in the attempt. To give consent to marriage with any young man who drinks or gambles, or who is guily (sic) of lewdness, means ruin--ruin forever. I beg here to quote a single instance from Dr. Gunn, whose writings on "intemperance" and "the dangers to young men" are familiar to most of our readers.

     "I knew a youth--a noble, generous youth--from whose heart flowed a living fount of pure and holy feeling, which spread around, and fertilized the soil of friendship, while warm and generous friends crowded about and enclosed him in a circle of pure and God--like happiness. The eye of woman brightened at his approach, and wealth and honor smiled to woo him to their circle. His days sped onward, and as a summer's brook sparkles all joyous on its gladsome way, so sped he on, blithesome amid the light of woman's love and manhood's eulogy. Not a cloud to shadow his future, but the occasional taste of his father's cup. He wooed and won a maid of peerless charms; a being fair, delicate and pure, bestowed the harvest of her heart's young love upon him. The car of time rolled on, and clouds arose to dim the horizon of his worldly happiness. The serpent of inebriation

crept into the Eden of his heart; the pure and holy feelings which the God of nature had implanted in his soul became polluted by the influence of the miscalled social cup. The warm and generous aspirations of his soul became frozen and callous within him. The tears of the wretched, the agony of the afflicted wife, found no response in his bosom. The pure and holy fount of universal love within his heart, that once gushed forth at the moanings of misery, and prompted the hand to administer to the requirements of the wretched, sent forth no more its pure and benevolent offerings; its waters had become intermingled with the poisoned ingredients of spirits, and the rank weeds of intemperance had sprung up and choked the fount whence the stream flowed. The dark spirit of poverty had flapped its wings over his habitation, and the burning hand of disease had seared the brightness of his eye, and palsied the elasticity of his frame. The friends who basked in the sunshine of his prosperity fled when the wintry winds of adversity blew harshly around his dwelling. And the end of that family was one of suffering and shame, ever haunted by the thought--father in a drunkard's grave and a drunkard's hell."

     This scene is not the creation of a vivid imagi-

nation, but is repeating itself in the observation of our readers with each cycle of years. What a signal of warning such scenes should be to all our young readers. God has created you for nobler purposes than to thus commit yourselves to disaster and ruin. He gave you to man to make home an earthly paradise. But to give a pure and noble heart--a heart actuated by the tenderest and purest impulses of genuine womanhood--to men of unclean and dangerous habits, is thwarting the very purpose for which God created you. And in so doing you not only frustrate your own hopes of happiness, but sin in the sight of God. Be careful therefore to commit yourselves for life to those only who are at least clean and reputable in their habits of life.

     Young men, a word of counsel to you: Have you, from a deep sense of appreciation of woman, regarded all the women of the land blameless as ministering angels: then be at once undeceived. They are not always what they seem. It has been said of woman "she is either a ministering angel, or a perfect devil." Harsh and rude as this may sound, with an air of extravagance in its expression, there is a deal of truth in this saying. It is all very well to admire their beautiful forms, their

rosy cheeks, and sparkling eyes, but this is not enough. This is as the bird charmed by the serpent's insidious gaze. But the heart that is throbbing with the tender affections and the noble impulses of genuine womanhood will manifest itself in a gentle and noble life. Some of the qualifications to a useful and true companionship will be found in the qualifications for true womanhood given in chapter ten. But aside from an impure life, above all things beware of a rattling tongue, for their feet are swift to mischief. The "wise man" gives a vivid description of such in his enumeration of the seven things which are an abomination to God--Prov. vi. 16-19. And the Apostle James (iii. 4-6), under the inspiration of the Holy Ghost, wrote: "Behold also the ships which, though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things. Behold how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity. So is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell." Peace and happiness cannot reign where Queen Gossiper sits enthroned.

     Are you seeking the affections of one to whom you can look for a true helpmeet as a life companion? then beware also of the so-called "parlor ladies." It is a laudable accomplishment to move with ease and grace amid a circle of friends in. the parlor. But it is a mark of illiteracy and incompetency in any who cannot move with equal ease and grace in the kitchen and dining room.

     A word more to the Christian young men and women to whom this message may come. Christians ought always by all means seek companions from among the fold of Christ. God positively prohibited his ancient people from intermarrying with the idolatrous and wicked. Paul earnestly exhorted the people of Corinth (2 Cor. vi. 14), "Be ye not unequally yoked together with unbelievers. For what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness?" And as the light and happiness of the home depends so largely upon the grace and spirit of God, inasmuch as there can be no real peace and happiness without these, how essential that kindred hearts united for life to become one flesh be washed with the same blood and sanctified by the same spirit, in order to enjoy that peace which passeth all understanding in their home

lighted with that light which "shineth more and more unto the perfect day."

     2. Persons contemplating marriage with each other should have a thorough knowledge of each other's dispositions and habits of life. This is a matter of grave importance. The great mass of mankind is a common mass of individuality. There are as many dispositions as there are human beings. And every disposition has a corresponding disposition with which it will blend into one life more fully and freely than with any other. These can be discovered only by the most intimate personal acquaintance. Every living thing which God created he created in pairs or opposites. The dispositions, temperaments, etc., of husband and wife as a rule should he opposites. The power of attraction in the magnet consists in its opposite poles. So in human lives. Hence the need of a more careful study of each other than is usually given, in order that there may be mutual congeniality and attraction. Hence the impropriety of hasty marriages becomes apparent also. Even Shakespeare observes, "A hasty marriage seldom proveth well." But the climax in these prerequisites to the keeping and enjoyment of the marriage relation is reached--

     3. In the proper motives for marriage.

     The motives which prompt people to marry are many and of great diversity. Some people marry for the sake of marriage. Many of our young people have very erroneous ideas regarding this matter. The following, from ",A Clever Old Maid to Single Women," is to the point for young men as well: "They feel almost disgraced, if they have arrived at a mature age, and are not yet able to write Mrs. before their names. Their whole ambition is to get a husband, by hook or crook, but get him somehow they must. Consequently they take the first man who offers himself, whether he really suits them or not. Now, girls, do not marry in haste. Get the best education possible, help about domestic affairs, and enter upon some trade or profession for which you have a taste, and master it. Skilled labor is always well paid. Don't spend your time repining, because you cannot see the coming man. If you never see him, you can live useful and happy lives without him.  *  *  *  Do your duty in life, and you will count for one in the world, whether married or single."

     Some marry for beauty. Beautiful forms, rosy cheeks and sparkling eyes, are real charms with

which God has blessed many of our race. But they do not in themselves possess the secret of a happy marriage. One has suggested "Beauty is only skin deep, but ugliness penetrates to the bone." While there is some truth in this, the standard of real beauty is in the old adage, "Pretty is who pretty does." And with this as the popular standard of beauty, this motive might be allowable.

     Still others marry for homes and wealth. But the only true--the only scriptural motive that should actuate any one to marry, is

     This is the climax in the catalogue of prerequisites to a happy marriage. A man and woman my enter life's busy scenes, as husband and wife, beautiful, intelligent, moving in the higher circles of society, and with a palace furnished with all the modern conveniences and comforts; like the rich man of old, they may be clothed in fine linen and fare sumptuously every day; and yet unless their hearts have become one in love, their union cannot be a real--a happy one. From the lace curtains, frescoed walls, Brussels carpets, beautiful furniture, and glittering chandelier will come the doleful lamentation,

"Happiness is not found in this home." But here is another couple, whose hearts respond to each other in mutual love. They begin life with but little of this world's goods. Perhaps there is a carpetless floor and the simplest furniture, but everything is bright and cheerful within--they are truly happy.

     Mr. Moody gives us the following illustration of genuine love: "One day when I was in Brooklyn I saw a young man going along the street without any arms. A friend of mine pointed him out to me, and told me his story. When the war broke out, he felt it his duty to enlist and go to the front. He was engaged to be, married, and while in the army letters passed frequently between him and his intended wife. After the battle of the Wilderness the young lady looked anxiously for the accustomed letter. For a little while no letter was received. At last one came written in a strange hand. She opened it with trembling fingers, and read these words: 'We have fought a terrible battle. I have been wounded so awfully that I shall never be able to support you. A friend writes this for me. I love you more tenderly than ever, but I release you from your promise. I will not ask you to join your life with the maimed life of

mine.' That letter was never answered. The next train that left the young lady was on it. She went to the hospital. She found out the number of his cot, and went down the' aisle, between the long rows of the wounded men. At last she saw the number, and, hurrying to his side, she threw her arms around his neck and said: 'I'll not desert you. I'll take care of you.' He did not resist her love. They were married, and there is no happier couple anywhere than this one." Their love for each other was genuine and mutual, and hence their happy home.

     With such love the divine purpose, as well as the human idea of marriage, may be realized. To this end Paul (Eph. v. 25-28) exhorted, "Husbands, love your wives, even as Christ also hath loved the Church and given himself for it. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself." Paul, though himself unmarried, as an inspired servant of God, would impress us with the thought that as love is the only real bond of union, so it is the only real source of happiness. It is written, "God is love." But who is happier than he who is filled with the love of God? And upon the presumption of mutual love God said, "they twain shall be one

flesh." Love is the divine law of union, and the divine must become the human law of union in order to be effectual. Without mutual love it may be a formal, but not a real marriage. Pope, as by inspiration, wrote:

     William Penn left his young friends this counsel: "Never marry but for love; but see that thou love what is lovely."

     Do not mistake, however, admiration and passion for love. We may admire those whom we cannot love. In an unguarded moment our evil passions may arise to the pitch where they may be mistaken for real love. But marriage is far too, serious a matter to be thus trifled with. It involves our happiness for time, and, it may be, for eternity. In view of this we can well afford to be

     considerate and careful; and as the years of happiness and connubial bliss of this life speed on, our aspirations will leap beyond the shoals of time,

where we will gather at the great marriage-feast of the Lamb and His bride, wedded with God's infinite love, to enjoy perfect connubial happiness and bliss forever.

© 2003 for the NEGenWeb Project by Pam Rietsch, Ted & Carole Miller.