2.  On the other hand, the Apostle Paul brings forward, into strong relief, the blessedness and advantages of the marriage state.  He tells us that it is a type of the union between the Redeemer and the Church.  But as this belongs to another part of the subject, we shall not enter into it now.  But we observe, that men in general, must have their sympathies drawn out step by step, little by little.  We do not rise to philanthropy all at once.  We begin with personal, domestic, particular affections.  And not only is it true that rarely can any man have the whole of his love drawn out except through this domestic state, but, also, it is to be borne in mind that those who have entered into this relationship have also their own peculiar advantages.  It is true that in the marriage-life, interrupted as it is by daily cares and small trifles, those works of Christian usefulness cannot be so continuously carried on as in the other.  But is there not a deep meaning to be learned from the old expression—­that celibacy is an angelic state? that it is preternatural, and not natural? that the goodness which is induced by it is not, so to speak, the natural goodness of Humanity, but such a goodness as God scarcely intended?

Who of us cannot recollect a period of his history when all his time was devoted to the cause of Christ; when all his money was given to the service of God; and when we were tempted to look down upon those who were less ardent than ourselves, as if they were not Christians?  But now the difficulties of life have come upon us; we have become involved in the trifles and the smallness of social domestic existence; and these have made us less devoted perhaps, less preternatural, less angelic—­but more human, better fitted to enter into the daily cares and small difficulties of our ordinary humanity.  And this has been represented to us by two great lives—­one human, the other divine—­one, the life of John the Baptist, and the other, of Jesus Christ.  In both these cases is verified the saying, that “Wisdom is justified of all her children.”  Those who are wisdom’s children—­the truly wise—­will recognise an even wisdom in both these lives; they will see that there are cases in which a solitary life is to be chosen for the sake of God; while there are other cases in which a social life becomes our bounden duty.  But it should be specially observed here that that Life which has been given to us as a specimen of life for all, was a social, a human Life.  Christ did not refuse to mix with the common joys and common sorrows of Humanity.  He was present at the marriage-feast, and by the bier of the widow’s son.  This of the two lives was the one which, because it was the most human, was the most divine; the most rare, the most difficult, the most natural—­therefore, the most Christ-like.

II.  Let us notice, in the second place,