were involuntarily abducted by wicked fellows, and thus be robbed of their reputation. 3. To warn the nobility and pious gentry who have children in convents to take them away themselves, so that no worse thing befal them. You know that I _advised_ and _sanctioned_ the enterprise; that you _executed_ it, and that the nuns _consented_ and _earnestly desired_ it, and I will here briefly give the reasons for it before God and the world. First, _The nuns themselves had before most humbly solicited the help of their relatives and friends in effecting their release; they gave them satisfactory reasons why such a life could no longer be endured, for it interfered with their souls’ salvation, and they promised to be faithful and dutiful children when they should be released._ All this was positively denied to them, and they were forsaken by all their relations. Hence they had the right, yea, were compelled to relieve their burdened consciences, and save their souls by seeking help from other quarters, and those who were in a position to afford counsel and aid, were bound by Christian love to bestow them. _Secondly_, It is not right that young girls should be locked up in convents where there is no daily use made of the word of God, and where the gospel is seldom or never heard, and where, of course, these girls are exposed to the severest temptations. _Thirdly_, It is plain that a person may be compelled to do before the world what is not cheerfully done; but before God and in his service no one has a right to use compulsion. _Fourthly_, Women were created for other purposes than to spend a lazy and useless life in a convent.” CHAPTER II. Luther’s Reflections—Example of the Apostles—Celibacy—Gregory VII.—Luther’s Change of Mind—Luther’s Marriage—Character of Catharine. All these preliminary steps were not unpremeditated by Luther. Encouraged by the example of other clergymen who had married, he now began seriously to reflect on the _propriety of clerical matrimony_. In these reflections he found no difficulty as regards the secular clergy, that is, those who officiated as pastors of churches, because he considered their office as divinely instituted, and he knew from history that their celibacy was forced by the popes under the most cruel oppression. For although Paul advised the Christians of Corinth to remain unmarried during the season of persecution,[1] yet the first teachers of Christianity, and even Peter and most of the other apostles, were married men.[2] Besides, celibacy is no where regarded as a meritorious condition in the New Testament. Christ himself distinctly commends matrimonial affection and harmony, and Paul teaches that it is better to lead a married, than an unchaste life.[3] 1 Cor. 7; 2, 9, 28.