tendency to the belief (which originated primarily in the oriental schools of philosophy) that the highest virtue consisted in the denial of all natural inclinations, and the suppression of all natural desires; and looking upon marriage on one side only, and that the lowest, they were tempted to consider it as low, earthly, carnal, and sensual.  It was at this time that Christianity entered into the world, and while it added fresh dignity and significance to the marriage relationship, it at the same time shed a splendour and a glory upon the other state.  The virginity of the mother of Our Lord—­the solitary life of John the Baptist—­the pure and solitary youth of Christ Himself—­had thrown upon celibacy a meaning and dignity which it did not possess before.  No marvel therefore, that to men so educated, and but half prepared for Christianity, practices like these should have become exaggerations; for it rarely happens that any right ideas can be given to the world without suffering exaggeration.  Human nature progresses, the human mind goes on; but it is rarely in a straight line, almost always through the medium of re-action, rebounding from extremes which produce contrary extremes.  So it was in the Church of Corinth.  There were two opposite parties holding views diametrically opposed to one another—­one honouring the married and depreciating the unmarried life—­the other attributing peculiar dignity and sanctity to celibacy, and looking down with contempt upon the married Christian state.

It is scarcely necessary to remind ourselves that this diversity of sentiment has existed in the Church of Christ in almost all ages.  For example in the early ages, in almost all the writings of the Fathers we have exaggerated descriptions of the dignity and glory of the state of celibacy.  They speak as if the marriage state was low, carnal, and worldly; and the other the only one in which it is possible to attain to the higher spiritual life—­the one the natural state, fit for man, the other the angelic, fit for angels.  But ordinarily among men in general, in every age, the state of single life has been looked down upon and contemned.  And then there comes to the parties who are so circumstanced a certain sense of shame, and along with this a disposition towards calumny and slander.  Let us endeavour to understand the wise, inspired decision which the Apostle Paul pronounced upon this subject.  He does not decide, as we might have been led to suppose he would, from his own peculiarity of disposition, upon one side only; but raises into relief the advantages and excellencies of both.  He say that neither state has in itself any intrinsic merit—­neither is in itself superior to the other.  “I suppose, then,” he says, “that this is good for the present distress.  Art thou bound unto a wife?  Seek not to be loosed.  Art thou loosed from a wife?  Seek not a wife.  But and if thou marry, thou hast not sinned:  and if a virgin marry, she hath not sinned.  Nevertheless,