own wife." Again, Again, it is better to marry than to burn," (1 Cor. 7: 9,) and according to the declaration of Christ that not all men can receive this word, (Matth. 19: 12.) In this passage Christ himself, who well knew what was in man, declares that few persons are qualified to live in celibacy; for God created us male and female, Gen. 1: 27. And experience has abundantly proved how vain is the attempt to alter the nature or meliorate the character of God's creatures by mere human purposes or vows, without a peculiar gift or grace of God. It is notorious that the effort has been prejudicial to purity of morals; and in how many cases it has occasioned distress of mind, and the most terrific apprehensions of conscience, is known by the confessions of numerous individuals. Since then the word and law of God cannot be altered by human vows or enactments, the priests for this and other reasons have entered into the conjugal state.

It is moreover evident from the testimony of history and the writings of the fathers, that it was customary in former ages for priests and deacons to be married. Hence the injunction of Paul to Timothy, (1 Tim. 3: 2.) A bishop then must be blameless, the husband of one wife. It is but four hundred years since the clergy in Germany were compelled by force to abandon the matrimonial life, and submit to a vow of celibacy; and so generally and resolutely did they resist this tyranny, that the archbishop of Maynce, who published this papal edict, was well nigh losing his life in a commotion excited by the measure. And in so precipitate and arbitrary a manner was that decree executed, that the pope not only prohibited all future marriage of the priests, but even cruelly rent asunder the social ties of those who had long been living in the bonds of lawful wedlock, thus violating alike not only the laws of God and the natural and civil rights of the citizen, but even the canons which the popes themselves made, and the decrees of the most celebrated councils!

It is the deliberate and well known opinion of many distinguished, pious and judicious men, that this compulsory celibacy and prohibition of matrimony (which God himself instituted and left optional,) has been productive of no good, but is the prolific source of numerous and abominable vices. Yea, even one of the popes, Pius II, himself declared, as history informs us, that though there may be several reasons why the marriage of priests should be prohibited, there are many more and weightier ones, why it should not. And doubtless this was the deliberate declaration of Pius, who was a sensible and wise man. We would therefore confidently trust, that your Majesty, as a Christian Emperor, will graciously reflect that in these latter days, to which reference is made in the sacred volume, the world has become still more degenerate, and mankind more frail and liable to temptation. It will be well to beware, lest by the prohibition of marriage, licentiousness and vice be promoted in the German States. For on this subject no man can devise better or more salutary laws than those enacted by God, who himself instituted marriage for the promotion of virtue amongst men. The ancient canons also enjoin that the rigour of human enactments must on some subjects be accommodated to the infirmities of human nature, in order to avoid greater evils.

Such a course would in this case be necessary and Christian: for what injury could result to the church, from the marriage of the clergy and others who are to serve in the church? Yea, it is probable that the church will be but imperfectly supplied with ministers, should this rigorous prohibition of marriage be continued.

If therefore it is evident from the divine word and command, that matrimony is lawful in ministers, and history teaches that their practice formerly was conformed to this precept; if it is evident that the vow of celibacy has been productive of the most scandalous and unchristian conduct, of adultery, unheard of licentiousness and other abominable crimes among the clergy, as some

of the dignitaries at Rome have themselves often confessed and lamented; it is a lamentable thing that the Christian estate of matrimony has not only been presumptuously forbidden, but in some places speedy punishment been inflicted, as though it were a heinous crime !

Matrimony is moreover declared a lawful and honourable estate by the laws of your imperial majesty, and by the code of every empire in which justice and law prevailed. Of late, however, innocent subjects, and especially ministers, are cruelly tormented on account of their marriage. Nor is such conduct a violation of the divine laws alone; it is equally opposed to the canons of the church. The apostle Paul denominates that a doctrine of devils which forbids marriage. And Christ says, The devil is a murderer from the beginning. For that may well be regarded as a doctrine of devils which forbids marriage and enforces the prohibition by the shedding of blood.

But as no human law can abrogate or change a command of God, neither can any vows produce this effect. There Cyprian admonishes that if any woman do not observe the vow of chastity, it is better for her to be married :3 and all the canons observe more lenity and justice toward those who assumed the vow of celibacy in youth, as is generally the case with priests and monks.

CHAPTER III.

Of Mass.

On this subject, the language of the Confession was less condemnatory than that which they soon after employed. In the

1 1 Tim. 4: 1.3.

2 John 8: 44.

3 Lib. I.

1

Smalkald Articles, which were published seven years after this Confession, in 1537, Luther declares the papal mass to be a most momentous and abominable corruption, because it militates directly and powerfully against the fundamental doctrine (justification by faith in Jesus Christ)." Speaking of these corruptions the Confessors use the following language: "Therefore we teach that it is no sacrifice for original and other sins, such sacrifice being found in the death of Christ alone according to the Scriptures. For thus it is written to the Hebrews, that Christ offered the sacrifice of himself once, and thereby made satisfaction for all sin. It is an unheard of innovation to teach, that the death of Christ atoned only for original sin, and not for other sins; it is therefore to be hoped, that the chastisement of this error will not be deemed unduly severe."

"Again, the apostle Paul teaches that we obtain the divine favour by faith, and not by works.3 Now this is in direct contradiction to the mass, by which work men vainly expect to obtain grace; for it is notorious that the mass is used to obtain pardon of sins and other divine blessings, not for the priests alone, but for other (absent) persons dead or alive, and for the whole world."

"Thirdly, the holy sacrament was not instituted in order that we might thereby make an offering for sin, for this has already been made; but to confirm our faith and quiet our conscience, being thus reminded that grace and the pardon of sin has been adjudged to us by the Saviour."

1 Art. II.

3 Rom. 3: 25.

2 Heb. 9: 26. 28. 10: 10. 14.

CHAPTER IV.

Of Confession.

On the subject referred to in this chapter, the views of the Confessors were given and animadverted on in Article XI of the Confession.

CHAPTER V.

Of diversity of Meats.

The doctrine was formerly inculcated that the diversity of meats and other human traditions were useful in order to merit grace and make satisfaction for sin. Hence new fasts, new ceremonies and new orders were daily invented, and strenuously insisted on as necessary parts of worship, the neglect of which was attended with heinous guilt. Thus occasion was given to many scandalous corruptions in the church.

In the first place, the grace of Christ and the doctrine concerning faith are thereby obscured. Yet these doctrines are inculcated in the gospel with great solemnity, the merits of Christ are represented as of the utmost importance, and faith in the Redeemer is placed far above all human merits. Hence the apostle Paul inveighs bitterly against the observance of the Mosaic ritual and human traditions, in order to teach us that we