Of the Marriage of Priests

1] Despite the great infamy of their defiled celibacy, the adversaries have the presumption not only to

defend the pontifical law by the wicked and false pretext of the divine name, but even to exhort the

Emperor and princes, to the disgrace and infamy of the Roman Empire, not to tolerate the marriage of

priests. For thus they speak. [Although the great, unheard-of lewdness, fornication, and adultery among

priests, monks, etc., at the great abbeys, in other churches and cloisters, has become so notorious

throughout the world that people sing and talk about it, still the adversaries who have presented the

Confutation are so blind and without shame that they defend the law of the Pope by which marriage is

prohibited, and that, with the specious claim that they are defending a spiritual state. Moreover, although

it would be proper for them to be heartily ashamed of the exceedingly shameful, lewd, abandoned, loose

life of the wretches in their abbeys and cloisters, although on this account alone they should not have the

courage to show their face in broad daylight, although their evil, restless heart and conscience ought to

cause them to tremble, to stand aghast, and to be afraid to lift their eyes to our excellent Emperor, who

loves uprightness, still they have the courage of the hangman, they act like the very devil and like all

reckless, wanton people, proceeding in blind defiance and forgetful of all honor and decency. And these

pure, chaste gentlemen dare to admonish His Imperial Majesty, the Electors and Princes not to tolerate

the marriage of priests ad infamiam et ignominiam imperii, that is, to ward off shame and disgrace from

the Roman Empire. For these are their words, as if their shameful life were a great honor and glory to the

Church.]

2] What greater impudence has ever been read of in any history than this of the adversaries? [Such

shameless advocates before a Roman Emperor will not easily be found. If all the world did not know

them, if many godly, upright people among them, their own canonical brethren, had not complained long

ago of their shameful, lewd, indecent conduct, if their vile, abominable, ungodly, lewd, heathenish,

Epicurean life, and the dregs of all filthiness at Rome were not quite manifest, one might think that their

great purity and their inviolate virgin chastity were the reason why they could not bear to hear the word

woman or marriage pronounced, and why they baptize holy matrimony, which the Pope himself calls a

sacrament, infamiam imperii.] For the arguments which they use we shall afterwards review. Now let the

wise reader consider this, namely, what shame these good-for-nothing men have who say that marriages

[which the Holy Scriptures praise most highly and command] produce infamy and disgrace to the

government, as though, indeed, this public infamy of flagitious and unnatural lusts which glow among

these very holy fathers, who feign that they are Curii and live like bacchanals, were a great ornament to

the Church! And most things which these men do with the greatest license cannot even be named without

a breach of modesty. 3] And these their lusts they ask you to defend with your chaste right hand,

Emperor Charles (whom even certain ancient predictions name as the king of modest face; for the saying

appears concerning you: “One modest in face shall reign everywhere”). For they ask that, contrary to

divine law, contrary to the law of nations, contrary to the canons of Councils, you sunder marriages, in

order to impose merely for the sake of marriage atrocious punishments upon innocent men, to put to

death priests, whom even barbarians reverently spare, to drive into exile banished women and fatherless

children. Such laws they bring to you, most excellent and most chaste Emperor, to which no barbarity,

however monstrous and 4] cruel, could lend its ear. But because the stain of no disgrace or cruelty falls

upon your character, we hope that you will deal with us mildly in this matter, especially when you have

learned that we have the weightiest reasons for our belief, derived from the Word of God, to which the

adversaries oppose the most trifling and vain opinions.

5] And nevertheless they do not seriously defend celibacy. For they are not ignorant how few there are

who practise chastity, but [they stick to that comforting saying which is found in their treatise, Si non

caste, tamen caute (If not chastely, at least cautiously), and] they devise a sham of religion for their

dominion, which they think that celibacy profits, in order that we may understand Peter to have been

right in admonishing, 2 Pet. 2, 1, that there will be false teachers who will deceive men with feigned

words. For the adversaries say, write, or do nothing truly [their words are merely an argument ad

hominem], frankly, and candidly in this entire case, but they actually contend only concerning the

dominion which they falsely think to be imperiled, and which they endeavor to fortify with a wicked

pretense of godliness [they support their case with nothing but impious, hypocritical lies; accordingly, it

will endure about as well as butter exposed to the sun).

6] We cannot approve this law concerning celibacy which the adversaries defend, because it conflicts

with divine and natural law, and is at variance with the very canons of the Councils. And that it is

superstitious and dangerous is evident. For it produces infinite scandals, sins, and corruption of public

morals [as is seen in the real towns of priests, or, as they are called, their residences]. Our other

controversies need some discussion by the doctors; in this the subject is so manifest to both parties that it

requires no discussion. It only requires as judge a man that is honest and fears God. And although the

manifest truth is defended by us, yet the adversaries have devised certain reproaches for satirizing our

arguments.

7] First. Gen. 1, 28 teaches that men were created to be fruitful, and that one sex in a proper way should

desire the other. For we are speaking not of concupiscence, which is sin, but of that appetite which was to

have been in nature in its integrity [which would have existed in nature even if it had remained

uncorrupted], which they call physical love. And this love of one sex for the other is truly a divine

ordinance. But since this ordinance of God cannot be removed without an extraordinary work of God, it

follows that the right to contract marriage cannot be removed by statutes or vows.

8] The adversaries cavil at these arguments; they say that in the beginning the commandment was given

to replenish the earth, but that now since the earth has been replenished, marriage is not commanded. See

how wisely they judge! The nature of men is so formed by the word of God that it is fruitful not only in

the beginning of the creation, but as long as this nature of our bodies will exist; just as the earth becomes

fruitful by the word Gen. 1, 11: Let the earth bring forth grass, yielding seed. Because of this ordinance

the earth not only commenced in the beginning to bring forth plants, but the fields are clothed every year

as long as this natural order will exist. Therefore, just as by human laws the nature of the earth cannot be

changed, so, without a special work of God, the nature of a human being can be changed neither by vows

nor by human law [that a woman should not desire a man, nor a man a woman].

9] Secondly. And because this creation or divine ordinance in man is a natural right, jurists have

accordingly said wisely and correctly that the union of male and female belongs to natural right. But

since natural right is immutable, the right to contract marriage must always remain. For where nature

does not change, that ordinance also with which God has endowed nature does not change, and cannot be

removed by human laws. 10] Therefore it is ridiculous for the adversaries to prate that marriage was

commanded in the beginning, but is not now. This is the same as if they would say: Formerly, when men

were born, they brought with them sex; now they do not. Formerly, when they were born, they brought

with them natural right; now they do not. No craftsman (Faber) could produce anything more crafty than

these absurdities, which were devised to elude a right of nature. 11] Therefore let this remain in the case

which both Scripture teaches and the jurist says wisely, namely, that the union of male and female

belongs to natural right. 12] Moreover, a natural right is truly a divine right, because it is an ordinance

divinely impressed upon nature. But inasmuch as this right cannot be changed without an extraordinary

work of God, it is necessary that the right to contract marriage remains, because the natural desire of sex

for sex is an ordinance of God in nature, and for this reason is a right; otherwise, why would both sexes

have been created? 13] And we are speaking, as it has been said above, not of concupiscence, which is

sin, but of that desire which they call physical love [which would have existed between man and woman

even though their nature had remained pure], which concupiscence has not removed from nature, but

inflames, so that now it has greater need of a remedy, and marriage is necessary not only for the sake of

procreation, but also as a remedy [to guard against sins]. These things are clear, and so well established

that they can in no way be overthrown.

14] Thirdly. Paul says, 1 Cor. 7, 2: To avoid fornication, let every man have his own wife. This now is an

express command pertaining to all who are not fit for celibacy. 15] The adversaries ask that a

commandment be shown them which commands priests to marry. As though priests are not men! We

judge indeed that the things which we maintain concerning human nature in general pertain also to

priests. 16] Does not Paul here command those who have not the gift of continence to marry? For he

interprets himself a little after when he says, 7, 9: It is better to marry than to burn. And Christ has

clearly said, Matt. 19, 11: All men cannot receive this saying, save they to whom it is given. Because

now, since sin [since the fall of Adam], these two things concur, namely, natural appetite and

concupiscence, which inflames the natural appetite, so that now there is more need of marriage than in

nature in its integrity, Paul accordingly speaks of marriage as a remedy, and on account of these flames

commands to marry. Neither can any human authority, any law, any vows remove this declaration: It is

better to marry than to burn, because they do not remove the nature or concupiscence. 17] Therefore all

who burn, retain the right to marry. By this commandment of Paul: To avoid fornication, let every man

have his own wife, all are held bound who do not truly keep themselves continent; the decision

concerning which pertains to the conscience of each one.

18] For as they here give the command to seek continence of God, and to weaken the body by labors and

hunger, why do they not proclaim these magnificent commandments to themselves? But, as we have said

above, the adversaries are only playing; they are doing nothing seriously. 19] If continence were possible

to all, it would not require a peculiar gift. But Christ shows that it has need of a peculiar gift; therefore it

does not belong to all. God wishes the rest to use the common law of nature which He has instituted. For

God does not wish His ordinances, His creations to be despised. He wishes men to be chaste in this way,

that they use the remedy divinely presented, just as He wishes to nourish our life in this way, 20] that we

use food and drink. Gerson also testifies that there have been many good men who endeavored to subdue

the body, and yet made little progress. Accordingly, Ambrose is right in saying: Virginity is only a thing

that can be recommended, but not commanded; 21] it is a matter of vow rather than of precept. If any

one here would raise the objection that Christ praises those which have made themselves eunuchs for the

kingdom of heaven’s sake, Matt. 19, 12, let him also consider this, that He is praising such as have the

gift of continence; for on this account He adds: He that is able to receive it, let him receive it. 22] For an

impure continence [such as there is in monasteries and cloisters] does not please Christ. We also praise

true continence. But now we are disputing concerning the law, and concerning those who do not have the

gift of continence. The matter ought to be left free, and snares ought not to be cast upon the weak through

this law.

23] Fourthly. The pontifical law differs also from the canons of the Councils. For the ancient canons do

not prohibit marriage, neither do they dissolve marriages that have been contracted, even if they remove

from the administration of their office those who have contracted them in the ministry. At those times

this dismissal was an act of kindness [rather than a punishment]. But the new canons, which have not

been framed in the Synods, but have been made according to the private judgment of the Popes, both

prohibit the contraction of marriages, and dissolve them when contracted; and this is to be done openly,

contrary to the command of Christ, Matt. 19, 6: What God hath joined together, let not man 24] put

asunder. In the Confutation the adversaries exclaim that celibacy has been commanded by the Councils.

We do not find fault with the decrees of the Councils; for under a certain condition these allow marriage;

but we find fault with the laws which, since the ancient Synods, the Popes of Rome have framed contrary

to the authority of the Synods. 25] The Popes despise the authority of the Synods, just as much as they

wish it to appear holy to others [under peril of God’s wrath and eternal damnation]. Therefore this law

concerning perpetual celibacy is peculiar to this new pontifical despotism. Nor is it without a reason. For

Daniel, 11, 37, ascribes to the kingdom of Antichrist this mark, namely, the contempt of women.

26] Fifthly. Although the adversaries do not defend the law because of superstition, [not because of its

sanctity, as from ignorance], since they see that it is not generally observed, nevertheless they diffuse

superstitious opinions, while they give a pretext of religion. They proclaim that they require celibacy

because it is purity. As though marriage were impurity and a sin, or as though celibacy merited

justification more than does marriage! 27] And to this end they cite the ceremonies of the Mosaic Law,

because, since, under the Law, the priests, at the time of ministering, were separated from their wives, the

priest in the New Testament, inasmuch as he ought always to pray, ought always to practise continence.

This silly comparison is presented as a proof which should compel priests to perpetual celibacy,

although, indeed, in this very comparison marriage is allowed, only in the time of ministering its use is

interdicted. And it is one thing to pray: another, to minister. The saints prayed even when they did not

exercise the public ministry; nor did conjugal intercourse hinder them from praying.

28] But ye shall reply in order to these figments. In the first place, it is necessary for the adversaries to

acknowledge this, namely, that in believers marriage is pure because it has been sanctified by the Word

of God, i.e., it is a matter that is permitted and approved by the Word of God, as Scripture abundantly

testifies. 29] For Christ calls marriage a divine union, when He says, Matt. 19, 6: What 30] God hath

joined together [let not man put asunder. Here Christ says that married people are joined together by

God. Accordingly, it is a pure, holy, noble, praiseworthy work of God]. And Paul says of marriage, of

meats and similar things, 1 Tim. 4, 5: It is sanctified by the Word of God and prayer, i.e., by the Word,

by which consciences become certain that God approves; and by prayer, i.e., by faith, which uses it with

thanksgiving 31] as a gift of God. Likewise, 1 Cor. 7, 14: The unbelieving husband is sanctified by the

wife, etc., i.e. the use of marriage is permitted and holy on account of faith in Christ, just as it is

permitted to use meat, etc. Likewise, 32] 1 Tim. 2, 15: She shall be saved in childbearing [if they

continue in faith], etc. If the adversaries could produce such a passage concerning celibacy, then indeed

they would celebrate a wonderful triumph. Paul says that woman is saved by childbearing. What more

honorable could be said against the hypocrisy of celibacy than that woman is saved by the conjugal

works themselves, by conjugal intercourse, by bearing children and the other duties? But what does St.

Paul mean? Let the reader observe that faith is added, and that domestic duties without faith are not

praised. If they continue, he says, in faith. For he speaks of the whole class of mothers. Therefore he

requires especially faith [that they should have God’s Word and be believing], by which woman receives

the remission of sins and justification. Then he adds a particular work of the calling, just as in every man

a good work of a particular calling ought to follow faith. This work pleases God on account of faith.

Thus the duties of the woman please God on account of faith, and the believing woman is saved who in

such duties devoutly serves her calling.

33] These testimonies teach that marriage is a lawful [a holy and Christian] thing. If therefore purity

signifies that which is allowed and approved before God, marriages are pure, because they have been

approved by the Word of God. 34] And Paul says of lawful things, Titus 1, 15: Unto the pure all things

are pure, i.e., to those who believe in Christ and are righteous by faith. Therefore, as virginity is impure

in the godless, so in the godly marriage is pure on account of the Word of God and faith.

35] Again, if purity is properly opposed to concupiscence, it signifies purity of heart, i.e., mortified

concupiscence, because the Law does not prohibit marriage, but concupiscence, adultery, fornication.

Therefore celibacy is not purity. For there may be greater purity of heart in a married man, as in

Abraham or Jacob, than in most of those who are even truly continent [who even, according to bodily

purity, really maintain their chastity].

36] Lastly, if they understand that celibacy is purity in the sense that it merits justification more than

does marriage, we most emphatically contradict it. For we are justified neither on account of virginity nor

on account of marriage, but freely for Christ’s sake, when we believe that for His sake 37] God is

propitious to us. Here perhaps they will exclaim that, according to the manner of Jovinian, marriage is

made equal to virginity. But, on account of such clamors we shall not reject the truth concerning the

righteousness 38] of faith, which we have explained above. Nevertheless we do not make virginity and

marriage equal. For just as one gift surpasses another, as prophecy surpasses eloquence, the science of

military affairs surpasses agriculture, and eloquence surpasses architecture, so virginity is a more

excellent gift than 39] marriage. And nevertheless, just as an orator is not more righteous before God

because of his eloquence than an architect because of his skill in architecture, so a virgin does not merit

justification by virginity more than a married person merits it by conjugal duties, but each one ought

faithfully to serve in his own gift, and to believe that for Christ’s sake he receives the remission of sins

and by faith is accounted righteous before God.

40] Neither does Christ or Paul praise virginity because it justifies, but because it is freer and less

distracted with domestic occupations, in praying, teaching, [writing,] serving. For this reason Paul says, 1

Cor. 7, 32: He that is unmarried careth for the things which belong to the Lord. Virginity, therefore, is

praised on account of meditation and study. Thus Christ does not simply praise those who make

themselves eunuchs, but adds, for the kingdom of heaven’s sake, i.e., that they may have leisure to learn

or teach the Gospel; for He does not say that virginity merits the remission of sins or salvation.

41] To the examples of the Levitical priests we have replied that they do not establish the duty of

imposing perpetual celibacy upon the priests. Furthermore, the Levitical impurities are not to be

transferred to us. [The law of Moses, with the ceremonial statutes concerning what is clean or unclean,

do not at all concern us Christians.] Then intercourse contrary to the Law was an impurity. Now it is not

impurity, because Paul says, Titus 1, 15: Unto the pure all things are pure. For the Gospel frees us from

these 42] Levitical impurities [from all the ceremonies of Moses, and not alone from the laws concerning

uncleanness]. And if any one defends the law of celibacy with the design to burden consciences by these

Levitical observances, we must strive against this, just as the apostles in Acts 15, 10 sqq. strove against

those who required circumcision and endeavored to impose the Law of Moses upon Christians.

43] Yet, in the meanwhile, good men will know how to control the use of marriage, especially when they

are occupied with public offices, which often, indeed, give good men so much labor as to expel all

domestic thoughts from their minds. [For to be burdened with great affairs and transactions, which

concern commonwealths and nations, governments and churches, is a good remedy to keep the old Adam

from lustfulness.] Good men know also this, that Paul, 1 Thess. 4, 4, commands that every one possess

his vessel in sanctification [and honor, not in the lust of concupiscence]. They know likewise that they

must sometimes retire, in order that there may be leisure for prayer; but Paul does not wish this 44] to be

perpetual, 1 Cor. 7, 5. Now such continence is easy to those who are good and occupied. But this great

crowd of unemployed priests which is in the fraternities cannot afford, in this voluptuousness, even this

Levitical continence, as the facts show. [On the other hand, what sort of chastity can there be among so

many thousands of monks and priests who live without worry in all manner of delights, being idle and

full, and, moreover, have not the Word of God, do not learn it, and have no regard for it. Such conditions

bring on all manner of inchastity. Such people can observe neither Levitical nor perpetual chastity.] And

the lines are well known: The boy accustomed to pursue a slothful life hates those who are busy.

45] Many heretics understanding the Law of Moses incorrectly have treated marriage with contempt, for

whom, nevertheless, celibacy has gained extraordinary admiration. And Epiphanius complains that, by

this commendation especially, the Encratites captured the minds of the unwary. They abstained from

wine even in the Lord’s Supper; they abstained from the flesh of all animals, in which they surpassed the

Dominican brethren, who live upon fish. They abstained also from marriage; and just this gained the

chief admiration. These works, these services, they thought, merited grace more than the use of wine and

flesh, and than marriage, which seemed to be a profane and unclean matter, and which scarcely could

please God, even though it were not altogether condemned.

46] Paul to the Colossians, 2, 18, greatly disapproves these angelic forms of worship. For when men

believe that they are pure and righteous on account of such hypocrisy, they suppress the knowledge of

Christ, and suppress also the knowledge of God’s gifts and commandments. For God wishes 47] us to

use His gifts in a godly way. And we might mention examples where certain godly consciences were

greatly disturbed on account of the lawful use of marriage. This evil was derived from the opinions of

monks superstitiously praising celibacy [and proclaiming the married estate as a life that would be a great

obstacle to salvation, and full of sins]. 48] Nevertheless we do not find fault with temperance or

continence, but we have said above that exercises and mortifications of the body are necessary. We

indeed deny that confidence should be placed in certain observances, as though they made righteous. 49]

And Epiphanius has elegantly said that these observances ought to be praised dia; th;n ejgkravteian kai;

dia; th;n politeivan, i.e., for restraining the body or on account of public morals; just as certain rites were

instituted for instructing the ignorant, and not as services that justify.

50] But it is not through superstition that our adversaries require celibacy, for they know that chastity is

not ordinarily rendered [that at Rome, also in all their monasteries, there is nothing but undisguised,

unconcealed inchastity. Nor do they seriously intend to lead chaste lives, but knowingly practise

hypocrisy before the people]. But they feign superstitious opinions, so as to delude the ignorant. They are

therefore more worthy of hatred than the Encratites, who seem to have erred by show of religion; these

Sardanapali [Epicureans] designedly misuse the pretext, of religion.

51] Sixthly. Although we have so many reasons for disapproving the law of perpetual celibacy, yet,

besides these, dangers to souls and public scandals also are added, which even, though the law were not

unjust, ought to deter good men from approving such a burden as has destroyed innumerable souls.

52] For a long time all good men [their own bishops and canons) have complained of this burden, either

on their own account, or on account of others whom they saw to be in danger. But no Popes give ear to

these complaints. Neither is it doubtful how greatly injurious to public morals this law is, and what vices

and shameful lusts it has produced. The Roman satires are extant. In these Rome still recognizes and

reads its own morals.

53] Thus God avenges the contempt of His own gift and ordinance in those who prohibit marriage. But

since the custom in regard to other laws was that they should be changed if manifest utility would advise

it, why is the same not done with respect to this law, in which so many weighty reasons concur,

especially in these last times, why a change ought to be made? Nature is growing old and is gradually

becoming weaker, and vices are increasing; wherefore the remedies 54] divinely given should have been

employed. We see what vice it was which God denounced before the Flood, what He denounced before

the burning of the five cities. Similar vices have preceded the destruction of many other cities, as of

Sybaris and Rome. And in these there has been presented an image of the times which will be next to the

end of things. 55] Accordingly, at this time, marriage ought to have been especially defended by the most

severe laws and warning examples, and men ought to have been invited to marriage. This duty pertains to

the magistrates, who ought to maintain public discipline. [God has now so blinded the world that adultery

and fornication are permitted almost without punishment; on the contrary, punishment is inflicted on

account of marriage. Is not this terrible to hear?] Meanwhile the teachers of the Gospel should do both;

they should exhort incontinent men to marriage, and should exhort others not to despise the gift of

continence.

56] The Popes daily dispense and daily change other laws which are most excellent, yet, in regard to this

one law of celibacy, they are as iron and inexorable, although, indeed, it is manifest that this is simply of

human right. 57] And they are now making this law more grievous in many ways. The canon bids them

suspend priests; these rather unfriendly interpreters suspend them not from office, but from trees. They

cruelly kill many men for nothing but marriage. [It is to be feared, therefore, that the blood of Abel will

cry to heaven so loudly as not to be endured, and that we shall have to tremble like Cain.] 58] And these

very parricides show that this law is a doctrine of demons. For since the devil is a murderer, he defends

his law by these parricides.

59] We know that there is some offense in regard to schism, because we seem to have separated from

those who are thought to be regular bishops. But our consciences are very secure, since we know that,

though we most earnestly desire to establish harmony, we cannot please the adversaries unless we cast

away manifest truth, and then agree with these very men in being willing to defend this unjust law, to

dissolve marriages that have been contracted, to put to death priests if they do not obey, to drive poor

women and fatherless children into exile. But since it is well established that these conditions are

displeasing to God, we can in no way grieve that we have no alliance with the multitude of murderers

among the adversaries.

60] We have explained the reasons why we cannot assent with a good conscience to the adversaries when

they defend the pontifical law concerning perpetual celibacy, because it conflicts with divine and natural

law and is at variance with the canons themselves, and is superstitious and full of danger, and, lastly,

because the whole affair is insincere. For the law is enacted not for the sake of religion [not for holiness’

sake, or because they do not know better; they know very well that everybody is well acquainted with the

condition of the great cloisters, which we are able to name], but for the sake of dominion, and this is

wickedly given the pretext of religion. Neither can anything be produced by sane men against these 61]

most firmly established reasons. The Gospel allows marriage to those to whom it is necessary.

Nevertheless, it does not compel those to marry who can be continent, provided they be truly continent.

We hold that this liberty should also be conceded to the priests, nor do we wish to compel any one by

force to celibacy, nor to dissolve marriages that have been contracted.

62] We have also indicated incidentally, while we have recounted our arguments, how the adversaries

cavil at several of these; and we have explained away these false accusations. Now we shall relate as

briefly as possible with what important reasons 63] they defend the law. First, they say that it has been

revealed by God. You see the extreme impudence of these sorry fellows. They dare to affirm that the law

of perpetual celibacy has been divinely revealed, although it is contrary to manifest testimonies of

Scripture, which command that to avoid fornication each one should have his own wife, 1 Cor. 7, 2;

which likewise forbid to dissolve marriages that have been contracted; cf. Matt. 5, 32; 19, 6; 1 Cor. 7, 27.

[What can the knaves say in reply? and how dare they wantonly and shamelessly misapply the great,

most holy name of the divine Majesty?] Paul reminds us what an author such a law was to have when he

calls it a doctrine of demons, 1 Tim. 4, 1. And the fruits show their author, namely, so many monstrous

lusts and so many murders which are now committed under the pretext of that law [as can be seen at

Rome].

64] The second argument of the adversaries is that the priests ought to be pure, according to Is. 52, 11:

Be ye clean that bear the vessels of the Lord. And they cite many things to this effect. This reason which

they display we have above removed as especially specious. For we have said that virginity without faith

is not purity before God, and marriage, on account of faith, is pure, according to Titus 1, 15: Unto the

pure all things are pure. We have said also this, that outward purity and the ceremonies of the Law are

not to be transferred hither, because the Gospel requires purity of heart, and does not require the

ceremonies of the Law. And it may occur that the heart of a husband, as of Abraham or Jacob, who were

polygamists, is purer and burns less with lusts than that of many virgins who are even truly continent.

But what Isaiah says: Be ye clean that bear the vessels of the Lord, ought to be understood as referring to

cleanness of heart and to the entire repentance. 65] Besides, the saints will know in the exercise of

marriage how far it is profitable to restrain its use, and as Paul says, 1 Thess. 4, 4, 66] to possess his

vessel in sanctification. Lastly, since marriage is pure, it is rightly said to those who are not continent in

celibacy that they should marry wives in order to be pure. Thus the same law: Be ye clean that bear the

vessels of the Lord, commands that impure celibates become pure husbands [impure unmarried priests

become pure married priests].

67] The third argument is horrible, namely, that the marriage of priests is the heresy of Jovinian.

Fine-sounding words! [Pity on our poor souls, dear sirs; proceed gently!] This is a new crime, that

marriage [which God instituted in Paradise] is a heresy! [In that case all the world would be children of

heretics.] In the time of Jovinian the world did not as yet know the law concerning perpetual celibacy.

[This our adversaries know very well.] Therefore it is an impudent falsehood that the marriage of priests

is the heresy of Jovinian, or that such marriage was then condemned by the Church. 68] In such passages

we can see what design the adversaries had in writing the Confutation. They judged that the ignorant

would be thus most easily excited, if they would frequently hear the reproach of heresy, if they pretend

that our cause had been dispatched and condemned by many previous decisions of the Church. Thus they

frequently cite falsely the judgment of the Church. Because they are not ignorant of this, they were

unwilling to exhibit to us a copy of their Apology, lest this falsehood and these reproaches might be

exposed. Our opinion, however, as regards the case of Jovinian, concerning the comparison of virginity

69] and marriage, we have expressed above. For we do not make marriage and virginity equal, although

neither virginity nor marriage merits justification.

70] By such false arguments they defend a law that is godless and destructive to good morals. By such

reasons they set the minds of princes firmly against God’s judgment [the princes and bishops who

believe this teaching will see whether their reasons will endure the test, when the hour of death arrives],

in which God will call them to account as to why they have dissolved marriages, and why they have

tortured [flogged and impaled] and killed priests [regardless of the cries, wails, and tears of so many

widows and orphans]. For do not doubt but that, as the blood of dead Abel cried out, Gen. 4, 10, so the

blood of many good men, against whom they have unjustly raged, will also cry out. And God will avenge

this cruelty; there you will discover how empty are these reasons of the adversaries, and you will

perceive that in God’s judgment no calumnies against God’s Word remain standing, as Isaiah says, 40, 6:

All flesh is grass, and all the goodliness thereof is as the flower of the field [that their arguments are

straw and hay, and God a consuming fire, before whom nothing but God’s Word can abide, 1 Pet. 1, 24].

71] Whatever may happen, our princes will be able to console themselves with the consciousness of right

counsels, because even though the priests would have done wrong in contracting marriages, yet this

disruption of marriages, these proscriptions, and this cruelty are manifestly contrary to the will and Word

of God. Neither does novelty or dissent delight our princes, but especially in a matter that is not doubtful

more regard had to be paid to the Word of God than to all other things.