Notwithstanding all this opposition, Gregory could not be turned from his purpose. He executed his orders with all possible severity, and even demanded of the princes to forbid those priests who would not obey him from administering the sacraments or reading mass. Thus his unnatural law triumphed in 1080, though not universally, for Urban II. felt himself compelled in 1089 and 1095 to re-enact it, and it was reserved for Innocent III. in 1215 more firmly to establish celibacy as a disciplinary law, although, long before this, marriage had been declared to be a _sacrament_. In his address in 1520 to his Imperial Majesty and German nobility, Luther strenuously advocated the marriage of the _secular_ clergy. He entertained different views, however, with regard to the _monastic_ order, and he made their celibacy a subject of investigation at Wartburg castle. Although, thought he, their office is not of divine appointment, yet they had chosen it, and had consecrated themselves to God; in most instances they had voluntarily assumed the vow, and hence were bound to keep it. Melanchthon, who had married a short time before, and Carlstadt, who followed his example a short time after, to Luther’s great joy, had both advocated the marriage of the monastic clergy in their writings, although not altogether with his approbation.[4] “Our Wittenbergers even wish the monks to have wives!” thus he wrote to Spalatin, August 6th, 1521, “_but they shall force no wife on me!_ I wish Carlstadt’s book had more light and distinctness, for it contains much talent and learning.”[5] But Luther’s penetrating mind soon discovered the truth. He communicated his new-formed opinion to his father, and openly came out in favor of the marriage of the monks. Although he now sturdily maintained this side of the question, yet he did not at this time feel himself inclined to matrimony. This was in the autumn of 1522. Two years after this (1524), when he heard of a report in circulation that he was to be married, he thus wrote to Spalatin: “From the opinion which I have hitherto had, and now have, it is probable I shall never marry; not that I do not feel myself to be flesh and blood, for I am neither wood nor stone, but I feel no inclination in that way.” Still, he highly honored the married relation as an institution of God. Long after this he wrote thus to his friend Stiefel: “I did not marry as though I expected to live long, but to establish my doctrine by my example, and to leave behind me a consolation for weak consciences.” “I married also for the purpose of opposing the doctrine of Satan, and putting to shame the scandalous immorality practised in the papacy, and if I had no wife I would now marry even in my old age, just to honor the divine institution and to pour contempt on the ungodly lives of so many popish priests.”