by God in the very constitution of their nature, and as the best adapted to the exercise and development of all social and Chris- tian virtues. Thus Calvin says : " Unde constat et aliam quam- libet, extra conjugium, societatem coram ipso [Deo] maledictain esse ; et illam ipsam conjugalem in necessitatis remedium esse or-
dinatam, ne in effrenem libidinem proruamus Jam quum
per naturae conditionem et accensa post lapsum libidine, mulieris consortio bis obnoxii simus, nisi quos singulari gratia Deus inde exemit ; videant singuli quid sibi datum sit. Virginitas, fateor, virtus est non contemnenda : sed quoniam aliis negata est, aliis nonnisi ad tempus concessa, qui ab incontinentia vexantur, et su- periores in certain me esse nequeunt ad matrimonii subsldium se conferant, ut ita in suae vocationis gradu castitatem colant."1 That is, virginity is a virtue. Celibacy is a higher state than marriage. Those who cannot live in that state, should descend t<7 the lower platform of married life. With such dregs of Mani chean philosophy was the pure truth of the Bible contaminated even as held by the most illustrious Reformers.
4. The teaching of Scripture as to the sanctity of marriage is confirmed by the experience of the world. It is only in the mar- riage state that some of the purest, most disinterested, and most elevated principles of our nature are called into exercise. All that concerns filial piety, and parental and especially maternal affection, depends on marriage for its very existence. Yet on the purifying and restraining influence of these affections the well- being of human society is in a large measure dependent. It is in the bosom of the family that there is a constant call for acts of kindness, of self-denial, of forbearance, and of love. The family, therefore, is the sphere the best adapted for the development of all the social virtues ; and it may be safely said that there is far more of moral excellence and of true religion to be found in Chris- tian households, than in the desolate homes of priests, or in the gloomy cells of monks and nuns. A man with his children or grandchildren on his knees, is an object of higher reverence than any emaciated anchorite in his cave.
5. Our Lord teaches that a tree is known by its fruits. There has been no more prolific source of evil to the Church than the unscriptural notion of the special virtue of virginity and the en- forced celibacy of the clergy and monastic vows, to which that notion has given rise. This is the teaching of history. On this point the testimony of Romanists as well as of Protestants is de-
1 Instkutio, ii. viii. 41, 42; edit. Berlin, 1834, vol. i. pp. 264, 265.
372 PART WL Ch. XIX. — the law.
cisive and overwhelming. It may be admitted that the Catholic clergy in this and in some other countries are as decorous in their lives, as the clergy of other denominations, without invalidating the testimony of history as to the evils of vows of celibacy.
Protestants, while asserting the sanctity of marriage and deny- ing the superior virtue of a life of celibacy, do not deny that there are times and circumstances in which celibacy is a virtue : t. e., that a man may perform a virtuous act in resolving never to marry. The Church often has work to do, for which single men are the only proper agents. The cares of a family, in other words, would unfit a man for the execution of the task assigned. This, however, does not suppose that celibacy is in itself a virtue. It may also happen that a rich man may be called upon to under- take a work which would necessitate his disencumbering himself of the care of his estate, and subjecting himself to a life of pov- erty. The same is true of the state. In fact military service, for the great majority of the rank and file of an army, is an es- tate of forced celibacy so long as the service continues. And even with regard to the officers, the liberty to marry is very much re- stricted in the standing armies of Europe. There are times when marriage is inexpedient. Our Lord in foretelling the destruction of Jerusalem said, " Woe unto them that are with child, and to them that give suck in those days." It is the part of wisdom to escape such woes. When Christians had no security for life or home ; when they were liable to be torn away from their families, or to have all means of providing for their wants taken out of their hands, it was better for them not to marry. It is in refer- ence to such times and circumstances that the words of Christ, in the nineteenth chapter of Matthew, were uttered, and the advice of the Apostle, in the seventh chapter of First Corinthians was given. The Pharisees asked our Lord whether a man could put away his wife at pleasure. He referred them to the original in- stitution of marriage, as showing that it was intended to be an indissoluble connection. His disciples said, In that case it is bet- ter that a man should not marry. Our Lord replied : Whether it is better for a man to marry or not, is not a question for every man to decide for himself. " That the unmarried state is better, is a saying not for every one, and indeed only for such as it is divinely intended for." a That is, those to whom the requisite
1 Commentary, Critical and Explanatory, on The Old and New Testament. Matthew xix. 11. By Rev. Robert Jamieson, St. Paul's, Glasgow, Scotland; Rev. A. R. Fausset, A. M., St. Cuthbert, York, England; and the Rev. David Brown D. D., Aberdeen, Scotland. Hartford, Conn. 1871.