of meats and similar things, I Tim. 4, 6: 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 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, 1 Tim. 2,
16: 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 child-bearing. 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.

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. And Paul says of lawful
things, Titus 1, 15: Unto the pure all things are pure, i.e., to