The marriage of the clergy,
according to the discipline of the reformed Churches, is one of the points on which the latter bear a marked superiority to the Latin Church, which forbids its bishops and priests to marry; and to the Greek Church, which expects its priests to be married before ordination, forbids them to marry a second time, and requires celibacy in its bishops.
I. IT IS MORE SCRIPTURAL. in the Old Testament, the priests had the liberty of marriage; in the New Testament, the bishops or presbyters had the liberty of marriage, and Timothy and Titus are instructed by St. Paul to select married men for the clerical office (1 Timothy 3:2, 1 Timothy 3:4; Titus 1:6).
II. IT Is MORE PRIMITIVE. The misinterpretation of St. Paul's words, "the husband of one wife" (which, rightly interpreted, mean "a man faithful to one woman"), led in early time to the Greek discipline; but the Latin practice, condemned by the Greeks in the Council in Trullo, was not enforced upon the whole of the Western Church until the eleventh century, nor is it universal in it now.
III. IT IS MORE HUMAN. The attempt to crush instead of regulate God-given instincts, whether by philosophical sects or religious bodies, has always led to unspeakable evils. In the present case it has led to
IV. DUTIES CONNECTED WITH IT.
1. For each individual clergyman—to determine whether marriage will or will not "serve better to godliness" (Art. 32).
2. To select a wife who will be "a help meet for him" (Genesis 2:20).
3. To be "a man of one woman" (1 Timothy 3:2; Titus 1:6), that is, faithful to his wife.
4. To "rule well his own house, having his children in subjection with all gravity" (1 Timothy 3:4); "having faithful children not accused of riot or unruly" (Titus 1:6).
5. "To be diligent to form and fashion himself and his family according to the doctrine of Christ, and to make both himself and it, as much as in him lieth, wholesome examples and patterns to the flock of Christ" (Ordering of Priests).
6. For the wife and family—to follow his godly monitions, and to abstain from amusements of doubtful character or tendency.
V. MINOR ADVANTAGES ATTACHED TO IT. It gives occasion for the growth in the clergy of those graces of character which come from the cultivation and exercise of the affections—love, cheerfulness, self-restraint for the sake of others, hopes and fears for others—all of which are a prevention of selfishness. It gives a willing and unpaid body of assistants in ministerial work which, though not purely spiritual, has yet to be done by the clergy. It forms a natural link between the clergyman and his parishioners. It ensures the education of a considerable class throughout the country in the principles of religion. It spreads the practices of a religious household to households beyond the clergyman's home, by the natural effects of intermarriage and friendly intercourse. It gives a safe home to many girls seeking domestic service. It dissipates the false idea that the state of celibacy is a purer and more chaste condition than that of matrimony. It gives an opportunity of learning by experience the working of young people's minds and hearts, and women's feelings, which is not, as a rule, to be otherwise safely attained by the clergy.