II. _On the other hand, do not consider marriage as absolutely essential to happiness._ Although it is an ordinance of God, yet he has not absolutely enjoined it upon all. You _may_, therefore, be in the way of duty while neglecting it. And the apostle Paul hints that there may be, with those who enter into this state, a greater tendency of the heart towards earthly objects. There is also an increase of care. "The unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit; but she that is married, careth for the things of the world, how she may please her husband." But much more has been made of this than the apostle intended. It has been greatly abused and perverted by the church of Rome. It must be observed that, in the same chapter, he advises that "every man have his own wife, and every woman have her own husband." And, whatever may be our condition in life, if we seek it with earnestness and perseverance, in the way of duty, God will give us grace sufficient for the day. But he says, though it is no sin to marry, nevertheless, "such shall have trouble in the flesh." It is undoubtedly true, that the enjoyments of conjugal life have their corresponding difficulties and trials; and if these are enhanced by an unhappy connection, the situation is insufferable. For this reason I would have you avoid the conclusion that marriage is indispensable to happiness. Single life is certainly to be preferred to a connection with a person who will diminish, instead of increasing, your happiness. However, the remark of the apostle, "such shall have trouble in the flesh," doubtless had reference chiefly to the peculiar troubles of the times, when Christians were exposed to persecution, the loss of goods, and even of life itself, for Christ's sake; the trials of which would be much greater in married than in single life. Having these two principles fixed in your mind, you will be prepared calmly to consider what qualifications are requisite in a companion for life. These I shall divide into two classes: 1. Those which are _indispensable_. 2. Those which are _desirable_. Of the first class, I see none which can be dispensed with, without so marring the character of a man as to render him an unfit associate for an intelligent Christian lady. But, although the latter are very important, yet, without possessing all of them, a person may be an agreeable companion and a man of real worth. FIRST CLASS.