In accordance with the tenderness and dignity of the relation, the ruling sentiment and correspondent duties must be. Of the sentiment, more than filial or parental love, more than brotherhood, for which friendship is an inadequate name, and which at once fascinates by natural affinities and binds with the sacredness of religion, I have no elaborate a.n.a.lysis to give. We escape at once the peril of maudlin sentimentality and metaphysical abstraction, by speaking of the sentiment in the practical fruits, which best show its nature.

We say first of all, that husband and wife should be true to each other--true first and last. Wo to them, if they begin their relation with a lie, either spoken or acted. They promise to love, honor and cherish each other, and they lie abominably in the sight of G.o.d and their own consciences, if they nullify the solemn promise by capricious levity or sordid selfishness. Full liberty of conscience must be allowed for the action of various minds, temperaments, circ.u.mstances, and not all dispositions are to be judged by the same degree of the moral thermometer.

Yet of all diversities of gifts, this statement holds good, that marriage begins in an impious falsehood, if the parties do not regard each other with affection and respect, and do not mean to be mutual helpers. An earth-born impulse should not steal a sacred name, nor a mercenary bargain intrude its traffic into precincts more sacred than the temple courts. The sale of a human creature under the marriage ring is more degrading because more voluntary than under the auctioneer's hammer, and G.o.d will not withhold his verdict against the profanation of his altars by such outrage against nature and the Gospel.

The beginning is true, when the bond is sincerely a.s.sumed, and spirit and truth go fully together when the whole mind and heart agree in a congeniality without alloy and without misgiving.

True in the beginning, husband and wife are to be true in their progress together. Of that gross falsity against which G.o.d launches an express law of the Decalogue, and of whose curse on the offender and the victim, so many wretched lives and homes are the providential commentary, I need not speak with minuteness. Fidelity demands more than any negative policy--demands truthfulness throughout the whole relation, the confidence that will not mask its face or thought in reserve, and will deem it a fraud to confer with any third party upon any matter belonging in its nature to the two. It is the beginning of bitter sorrow, when this limit is overstepped, and that enamel of mutual confidence is broken, which kind Heaven has given for the protection of so delicate a nerve.

Nor does truthfulness end here. It must be positive in word and in action--prompting the parties to share their thoughts and plans together, and to prove by devotion to each other's welfare the truth of what they say. We spare the digression to many satirists so attractive, and saying nothing of the cheats of married life, whether the frauds of selfishness or the wiles of overfondness, we are better pleased to leave the other aspect of the picture uppermost, and speak of G.o.d's blessing upon all who keep their truth by being true as well as kind.

We add now a second duty of married persons--one that has a very prosaic sound, touching a matter so near the springs of feeling. We say that husband and wife should be reasonable--reasonable that they may be true in fact as well as in purpose. Feeling of itself, even when healthy, is a poor guide, sadly blind without reason. Whether it go with love or indifference, folly carries misery into the home. The proverb is true enough--

"A stone is heavy and the sand weighty, But a fool's wrath is heavier than both;"

and we might add, a fool's love is quite as heavy as his wrath. We speak not of the folly, which is a natural misfortune, but that of minds befooling themselves by levity, or dissipation, or idleness. Nothing wears better than good sense, and nothing is more essential to permanent congeniality and usefulness. It is sometimes a stern censor, but only because it wishes to be an honest friend. Let married persons take it for their counsellor and it will settle for them many questions, which inflame self-will and disturb love itself. They need above all others to be reasonable, to look to reason with all its revealed lights as the interpreter of G.o.d's will to them, and of their own relation to each other. It is a great thing for them to start in life with reasonable views of the most common-place arrangements of the household. How much disappointment, and bitterness, and sin, come from unreasonable views of expense, and who will undertake to estimate the amount of domestic misery resulting from household extravagance? The dress of many a wife, and the wine account of many a husband has been the ruin of the family. Let every couple start with a fair understanding as to what they can afford to spend, and keep sacredly within the limit. If the world laughs at their simplicity, they can well afford to laugh at the world's folly, and time will be very likely to put the laugh upon the right side. Much might be said of the deplorable influence of the extravagant notions of most young women in preventing thoughtful men from taking the risks of marriage, and we hazard nothing in saying that the worst vices of cities are closely connected with the growth of feminine extravagance. America will lose her birthright and have no trace of the old domestic order, if the folly runs through the land, and most girls are brought up to exact more expense than the average returns of industry and talent can earn.

Good sense, that honest counsellor, will save the parties from all controversy about prerogative, will interpret their peculiar jurisdictions duly; teaching the man to take the lead without magisterial a.s.sumption, to be the guardian without playing the tyrant; teaching the woman to follow his fortunes without being his slave, and to accept his deference without becoming his imbecile toy; exhibiting both in their likeness and difference, equals and not equals, so that the twain are made one by a due balance of gifts and harmony of contrasts.

Is there not need of urging with some emphasis the worth of reasonable relations between husband and wife? Are they not too ready to make a compromise of follies--the one annoyed by having her tastes and habits reviewed in the strong light of a masculine understanding--the other irritated at having his hard worldliness criticised by feminine refinement or sensibility--the two sometimes settling the difficulty by non-interference--the one left to extravagance and frivolity, if she will consent not to insist upon having her husband's time or thought--the other allowed to drudge as he will, if he will not intrude his utilitarianism into her sphere, or apply common sense to the charming follies that devour the dollars and the days. It is all wrong, and no gifts of fortune can make up for the want of thoroughly rational companionship between parties so allied, and so apt to belittle each other by triviality. Both are gainers by it, and intellectually as well as morally--the more gainers as in generous studies of nature, art, history, society, they take a common interest in the enlarging and enn.o.bling fields of thought, and their habitual confidence makes them educators of each other. Without being alarmed by the valiant Minervas who brandish their flashing spears from reform platforms, and declare an independence at which the old Revolutionary signers would have stood aghast, we believe that the most thorough practical discipline is to be found in this home school, and the enlargement of feminine perception and the refining of masculine vigor, would advance vastly under such a culture. There would be a better mutual understanding of the two great domains of life, and a holy alliance between the two great families of minds. In plain language, if husband and wife would advise with each other fully on all important subjects, the robust understanding would be much helped by the quick wit, and fewer foolish things, far fewer evil things would be done in the world. In phrase more ideal, yet equally true, if insight were better allied with argument--ready sensibility with executive strength--nice perception with comprehensive judgment, reason would have a new avatar on earth, and the light of G.o.d would shine as never before in its beauty and its power into each household, and over the great globe.

One more aspect of the cla.s.s of duties before us now, we have to state, and one that comprises and carries out every other. They who marry are to live united in all the interests and purposes of existence.

The most obvious ground of union is the maintenance of the home and the welfare of the family. The order of Providence seems to require the one to provide by his labor or enterprise the means of livelihood, and the other to see that they are properly used. As manners are simple, and fortunes limited, the union of interests here is a very grave matter, and inefficiency or self-will on either side brings discomfort, perhaps wretchedness. As manners are refined, and luxuries abound, the same unity of minds is equally essential to give grace and true worth to the home.

Let each respect the other in the several spheres, and combine to make both what they should be. Let not a man's laborious gains be squandered in folly, nor a wife's faithful care be disparaged as trivial. To use a homely word with a sacred meaning, who will not ask a blessing on good housekeeping? Is it not one of the fine as well as the useful arts--do not its very utilities like the fountain of living water sparkle into beauty?

Happy they who know more of it than the tender mercies of hotels and boarding-houses reveal. They do _not_ learn it well, unless they mingle faith with their economies, and keep the home in divine peace, as well as in worldly thrift. A home divided against itself cannot stand. Who shall keep it one save He in whom alone all souls can have the unity of the spirit and the bond of peace, and whose blessing is needed quite as much in a ducal palace as in the plainest farm-house?

How shall we urge at length this point of union, or ill.u.s.trate its bearing upon all interests, plans, and hopes? It is a great thing for two frail natures to live as one for life long. Two harps are not easily kept always in tune, and what shall we expect of two harps each of a thousand strings?

What human will or wisdom cannot do, G.o.d can do, and His Providence is uniting ever more intimately, those who devoutly try to do the work of life and enjoy its goods together. For them there is in store a respect and affection--a peace and power, all unknown in the heyday of young romance. Experience intertwines their remembrances and hopes in stronger cords, and as they stand at the loom of time, one with the strong warp, the other with the finer woof, the hand of Providence weaves for them a tissue of unfading beauty and imperishable worth. A blessing on the brave and gentle spirit of the elect poet of our time, Alfred Tennyson, for speaking in his exquisite verse a truth that might too much task our prosaic a.n.a.lysis:--

"For woman is not undeveloped man, But diverse; could we make her as the man, Sweet love were slain, whose dearest bond is this Not like to thee, but like in difference; Yet in the long years liker must they grow; The man be more of woman, she of man; He gain in sweetness and in moral height, Nor lose the wrestling thews that throw the world; She mental breath, nor fail in childward care: More as the double-natured Poet each: Till at the last she set herself to man, Like perfect music unto n.o.ble words; And so these twain, upon the skirts of Time, Sit side by side, full-summed in all their powers, Dispensing harvest, sowing the To-be, Self-reverent each and reverencing each, Distinct in individualities, But like each other even as those who love.

Then comes the statelier Eden back to men: Then reign the world's great bridals, chaste and calm: Then springs the crowning race of humankind."

"It is the worst clandestine marriage," said old Thomas Fuller, "when G.o.d is not invited to it, wherefore, beforehand beg his gracious a.s.sistance."

Equally bad, we add, is the marriage, where His presence is not retained, and they who at first sought His blessing do not hold to it ever to keep them true and thoughtful, to lift them into a union to which the Beloved Son was not ashamed to compare His own communion with souls. Perfection on earth we may not ask, nor call a hasty word or impatient thought unpardonable. They who love much must expect to forgive something and forbear sometimes. But this may be expected and is demanded, that they who take each other's welfare in charge should never do any intentional unkindness, or fail of aught that may be done for the other's welfare.

This may be expected and is demanded, that when the tie that binds them is severed by the only power that can fitly part them, and they are to part at death--they should look back with mutual blessing to the hour of their first union, be a.s.sured that through all vicissitudes and infirmities, they have tried to make each other better and happier, and that they have learned of Him whose name at their Cana made their wedding sacred, to trust in the realm where they neither marry nor are given in marriage, but are as the angels of G.o.d.

Shrink not from applying the truth now before us to ourselves. Parents, apply it, and in training your sons and daughters use good sense upon a subject so often left to utter folly. They talk and think about it enough in a certain way, and with such poor aids as trashy novels and paltry gossip. Let them think and talk about it wisely, and let them not, if you can help it, learn wisdom at the cost of wretchedness. Respect Heaven's own laws, and do not allow the world's fashions and tyrannies to get the better of reason and conscience in controlling the most important of destinies. Husbands and wives, apply the troth--allow no routine to chill affection--no monotony to break down thoughtfulness. If the envious years should not allow you to celebrate your golden or even your silver wedding, live while you may in the wisdom which is the word of love, and the worth of it is beyond silver or gold or rubies.

Our Friends.

OUR FRIENDS.

Every important word in human language is of itself a chapter of history, and if we could read it rightly would tell us the mind of all the ages that have shaped its form, and all the individuals who have given its meaning. Starting from the beginning, every such word pa.s.ses from century to century, nation to nation, and makes of itself a medium as universal as the air which forms its tones. We cannot open our mouths, in any kind or honest way, without declaring the creed of humanity, that began with man's creation, and has been enlarged or exalted by every sage and benefactor of our race. What word that is applied to men expresses this creed more than that of "friend?" From the very first, men have called each other friends, and our Saviour did not create, but developed the sense of the term, when he called his disciples friends. In the language in which Jesus was educated, the word flowed in the melody of David so true to friendship and to faith, and in the sentences of Solomon, never forgetful in his keenest prudence of the worth of friends. In the language which the evangelists borrowed from Greece, the word had won to itself many a cla.s.sic charm, and in pa.s.sing from the conversations of Socrates to the gospel of Christ, it deepened its meaning without damping its joy. St. John took from his Master's lips more than Plato took from the mouth of Socrates, when that evangelist penned the words, "I have called you friends." This holy sanction has not been forgotten, nor has Christ's spirit left the word.

Every age fills it anew with meaning, as the golden chalice from age to age is filled anew at the altar. Daily life and high art and letters show its power. It is breathed in many a song and hymn of home affections and fireside companionship. To what pathos it subdues the majestic muse of Milton in his lament for Lycidas--to what solemnity it lifts the wayward heart of Sh.e.l.ley in his elegy on Adonais--and when since the Hebrew harp that thrilled such sorrow at the death of David's friend, has there been a holier and lovelier tribute to friendship than in the offering which in our utilitarian age the genius of Tennyson has laid on the tomb of Arthur Hallam? These are great instances indeed, but they speak what all may feel. Nay, what is the secret of the power of the poet or sage, except that he can best say what comes home to us all?

Friends,--We have and must have some whom we call such. Happy are we if they can be truly so called. It is not for us to choose, whether we shall have friends at all or in any sense, but it is ours to choose, whether we shall have them in the right sense. All people, however depraved, will have some a.s.sociates whose company they to some extent enjoy, and he who cares for n.o.body and for whom n.o.body cares, may be set aside from the human family as essentially monstrous. Of monsters we are not treating, but of men, and with our common nature in view, I speak now of the duties of friends.

This relation is founded in the will of G.o.d and the being of man. G.o.d has made us dependent upon each other for protection and comfort. The dependence is not limited by family ties alone, but extends to a large circle, in some measure indeed to all with whom we deal or speak. Nor is it confined to material interests. Friendship is as much a moral fact under Providence as light or gravitation is a physical fact. We like to see and talk with people for the pleasure of their society, and are unhappy when long away from those we know best. G.o.d has made this to be so in the structure of our nature, and His work as Creator has been constantly carried out by His providential care for society and all its affinities.

Our need of friends shows His designing will, and His designing will is all the clearer as this need is well supplied. In fact, we cannot be truly ourselves without society. Our thoughts and feelings cannot fully come out apart from congenial companionship. It cheers us, it quickens our powers, stirs our purposes, and the very best things that have been done in the world prove its worth. Christ himself needed it, rejoiced in it, consecrated it. As His disciples went forth two and two to found the heavenly kingdom, the social element kept company with the religious in their own hearts, and in their creed. The divine charity which the gospel inspired, cherished personal friendships as well as general humanity. The grim hermit, in an age whose faith gloried in sacrificing companionship to piety, was glad to know that other persons like himself were in the same wilderness, and would have been frantic at the very idea of being the only person living in the world. His lonely cell was many a time lighted up by images of friends still loved.

A freer age has brought out anew the friendship of the gospel, and little as enlightened people nowadays may be inclined to put on the dress and phrases of the Quaker, there has probably never been a time when so many accepted the essential ideas which led George Fox, William Penn and their a.s.sociates to reject the old names and forms, and call the Christian Church simply a society of friends. There is a kindly feeling over the world now, and much of the best hope of humanity rests upon the fact, that so many judicious and influential people of every land know each other pleasantly and wish each other well. So friendship even in this sinful world is showing G.o.d's will for us, bringing out our own faculties and fulfilling the divine plans for mankind.

The sentiment, that animates the relation, needs little definition or a.n.a.lysis. In some sense, all understand it, although its best sense a true life only can teach. They are friends, who are attached to each other, with any kind of liking or loving. The attachment may begin in interest, as with parties in business or in pleasure, as with the votaries of some art or science, and as the interest or the pleasure is low or elevated, the attachment will shape its character. But however it begins, it never continues well and becomes genuine, unless the parties stand upon the same platform of principle, agree in what is highest and best, and in some way come within the scope of the Master's sense of a true friend, when he said, "I have not called you servants--I have called you friends."

Undoubtedly they are the best friends who differ much in incidental traits and agree in the essentials of character. Their likeness and their unlikeness brings them together. Their likeness makes them congenial, and their unlikeness makes them instructive and interesting to each other.

Herein they follow the law of elective affinities, that runs through nature, and which makes a certain contrast essential to true harmony.

Elective, yet not exclusive or entire, as the relation is, friends choose each other freely without ties of kindred blood, and however cordial the choice may be, it does not imply exclusive regard or entire union of interests. Affection, as well as esteem, enters into the sentiment, but in comparison with relations of blood and marriage, the element of esteem is generally larger in its composition than that of affection. It is esteem growing into affection rather than affection growing into esteem.

Come now to the practical point of view, and consider the duties of friends for ourselves. We have and desire to have friends, those who are such in general and those who are such particularly. What are we to do to keep or make them?

First of all we are to be sincere. Herein we must stand directly at issue with the fashionable world, that looks upon all sociability as an affair of manner, and manner as but one branch of costume--the mere dress of the tongue and eyes and looks. Let manner be respected, as it should be, yet what is it in its best estate but the simple and thoughtful expression of a gentle heart and a n.o.ble mind? It cannot be put on like a cloak, but must grow out as foliage and bloom from the life. It is so generally with manners in promiscuous society, but especially so between friends. They must be sincere alike for the sake of giving and of gaining the true goods of friendship. The heart itself thus acts happily, delighting in the free utterance of its convictions away from the world's folly and harshness. It craves a congenial sphere to breathe freely and fully. Sincere alike in his playful talk and serious conservation, a man finds his nature expanding as his life opens under genial influences refreshing as sunshine and dew. Sincerity indeed needs a grain of caution, and a thoughtful person will not tell his whole mind always. But judicious reserve need not be won at the cost of truth or by the sin of hypocrisy. Taught discretion by some experience of the ridicule or the deceit in store for garrulous frankness, a true friend will be sincere always, yet need not feel himself called upon to open his whole heart to those unable or unwilling to give his confidence hospitality. His spirit will not be without answer.

Truth will sit upon his lips and win truth for him. The true will find the true.

But not only are we to be sincere for the vast comfort and gain of free, genial companionship, but for its direct service to others. If we wish to know ourselves, we should be willing to help others know themselves by telling them the truth. Says Lord Bacon, "there is no such flatterer as a man's self, and there is no such remedy against flattery of a man's self as the liberty of a friend." It is easy enough to get more or less than the truth regarding our failings, and friends often fret and spoil each other by a mutual retail of compliments and scandals which they make a business of collecting to be used in congratulation or condolement. What is better in view of such tale-bearing than a sincere counsellor, who at due times will tell the simple and entire truth, and above flattery and calumny will give honest advice upon faults of character and errors of conduct,--mingling kindness with caution, and never so encouraging as when thoroughly frank? This is a nice point, and one full of difficulties, yet the point is a main one, and a brave, generous heart need not fear the difficulties. No man is a true friend, who is not ready to be a faithful adviser, willing to wound self-love in its tenderest part, and give pa.s.sing pain for the sake of lasting blessing. Not often and never with any a.s.sumption must he do this, but humbly as before the searcher of hearts, and in view of the benign and majestic being who washed his disciples' feet before telling them of their defects, and opening to them the fulness of his wisdom and love.

Again, friends should be earnest as well as sincere--earnest not merely in feeling or temperament, but in the aims of life. What are we good for to others, unless we have heart ourselves for what is worthy, and are trying to be and do something for whatsoever is true, honest, pure and lovely, and of good report? A man is worth little or nothing to others unless he is earnest for worth in itself. What more frequent cause is there of the too frequent flatness of what pa.s.ses for society, than the want of earnestness in its members, the prevalence of a monotonous mediocrity of thought and manner, which makes people uninteresting because they are not interested in much of any thing sensible or elevating? How much power there is in the true companionship to which each brings the zest of his own pursuit, the enthusiasm of his own favorite aim, and all are made wiser and happier by the thought and spirit of each. Part of the influence of such friendship is seen at once in cheerful looks and renewed courage.

The better part is not seen, for wherever persons really in earnest meet together, no matter what their calling or topic may be, there is a power among them, that brings their heart into closer relation with the eternal heart, and whether conscious of it or not, men go away confirmed in faith--deepened, whatever their creed, in the sense that G.o.d is, and his spirit is abroad among his people.

The n.o.bler their pursuit or their habitual aims, the greater power do friends give and take by their earnestness--the better the spirit which they bring to their personal intercourse. They are more interesting as individuals, as they are mutually interested in matters above themselves, and instructive and attractive to each other. Every honorable interest unites those who cherish it, and beautifully has Jeremy Taylor said, "He that does a base thing in zeal for his friend, burns the golden thread that ties their hearts together." Of every honorable interest the quaint old poet's saying upon honor itself holds good:--

I could not love thee, dear, so much, Loved I not honor more.

What earnestness for every generous aim filled the heart of him who sat at the table of communion, inflamed the earthly minds around with heavenly faith and fervor, as he bade them be one with him in G.o.d, after he had said, "I have called you friends." Blessing repeated in some measure where any sincere and earnest people interchange thoughts and feelings! Blessing written on all true companionship since Jesus lived and died!

Need we add kindness to sincerity and earnestness as essentials of friendship, for is it not implied? Implied, certainly, although there is a certain kind of earnest sincerity, that lacks the tenderness which this word expresses. It expresses none other than the crowning grace of charity in its familiar application. Kindness, genuine and between persons of congenial minds, watchful to yield its balms and dews, when fortune is sharp or the world is a weariness, instant ever with a sympathy unaffected and un.o.btrusive in trouble and in joy--living commentary upon the sacred sentence:--

"A faithful friend is the medicine of life, And they that fear the Lord shall find him."

Then griefs by being communicated are less and joys greater. "Indeed,"

says South, "sorrow like a stream loses itself in many channels, and joy, like a ray of the sun, reflects with a greater ardor and quickness when it rebounds upon a man from the breast of a friend."