lawful; because an oath or promise cannot bind a man to violate the laws of God.

Quest. But what if the parties be actually married without the parents' consent? Must they live together, or be separated?' Answ. 1. If marriage be consummated 'per carnalem concubitum,' by the carnal knowledge of each other,' I see no reason to imagine that parents can dissolve it, or prohibit their cohabitation. For the marriage, for aught I ever saw, is not proved a nullity, but only a sin, and their 'concubitus' is not fornication: and parents cannot forbid husband and wife to live together: and in marriage they do (really though sinfully) forsake father and mother and cleave to each other, and so are now from under their government, though not disobliged from all obedience. 2. But if marriage be only by verbal conjunction, divines are disagreed what is to be done: some think that it is no perfect marriage' ante concubitum,' and also that their conjunction hath but the nature of a promise (to be faithful to each other as husband and wife): and therefore the matter promised is unlawful till parents consent, and so not to be done. But I rather think, as most do, that it hath all that is essential to marriage 'ante concubitum;' and that this marriage is more than a promise of fidelity' de futuro,' even an actual delivery of themselves to one another de præsenti' also: and that the thing promised in marriage is lawful for though it be a sin to marry without parents' consent, yet when that is past, it is lawful for married persons to come together though parents consent not: and therefore that such marriage is valid, and to be continued though it was sinfully made.

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3. A third sort that are not called of God to marry, are they that have absolutely vowed not to marry; such may not marry, unless Providence disoblige them, by making it become an indispensable duty and I can remember but two ways by which this may be done. 1. In case there be any of so strong lust, as no other lawful means but marriage can suffice to maintain their chastity; to such, marriage is as great a duty as to eat or drink, or cover one's nakedness, or to hinder another from uncleanness, or lying, or stealing, or the like. And if you should make a vow

that you will never eat or drink, or that you will go naked, or that you will never hinder any one from uncleanness, lying, or stealing, it is unlawful to fulfil this vow. But all the doubt is, whether there be any such persons that cannot overcome, or restrain their lust by any other lawful means? I suppose it is possible there may be such: but I believe it is not one of an hundred: if they will but practise the directions before given, Part i. Chap. viii. Part v. Tit. 1. and 2. I suppose their lust may be restrained: and if that prevail not, the help of a physician may. And if that prevail not, some think the help of a surgeon may be lawful, to keep a vow, in case it be not an apparent hazard of life. For Christ seemeth to allow of it, in mentioning it without reproof, Matt. xix. 12. if that text be to be understood of castration: but most expositors think it is meant only of a confirmed resolution of chastity. And ordinarily other means may make this needless. And if it be either needless or perilous it is unlawful without doubt.

2. The second way by which God may dispense with a vow of chastity is, by making the marriage of a person become of apparent necessity to the public safety. And I am able to discern but one instance that will reach the case; and that is, if a king have vowed chastity, and in case he marry not, his next heir being a professed enemy of Christianity, the religion, safety and happiness of the whole nation are apparently in danger to be overthrown. I think the case of such a king is like the case of a father that had vowed never to provide food or raiment for his children. Or as if Ahab had vowed that no well should be digged in the land; and when the drought cometh, it is become necessary to the saving of the people's lives. Or as if the ship-master should vow that the ship shall not be pumped; which when it leaketh doth become necessary to save their lives. In these cases God disobligeth you from your vow by a mutation of the matter; and a pastor may dispense with it declaratively. But for the pope or any mortal man to pretend to more, is impiety and deceit.

Quest. May the aged marry that are frigid, impotent, and uncapable of procreation?' Answ. Yes, God hath not forbidden them: and there are other lawful ends of mar

riage, as mutual help and comfort, &c. which may make it lawful f.

Direct. 11. To restrain your inordinate forwardness to marriage, keep the ordinary inconveniencies of it in memory." Rush not into a state of life, the inconveniencies of which you never thought on. If you have a call to it, the knowledge of the difficulties and duties will be necessary to your preparation, and faithful undergoing them: if you have no call, this knowledge is necessary to keep you off. I shall first name the inconveniencies common to all, and then some that are proper to the ministers of the Gospel, which have a greater reason to avoid a married life than other men have.

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1. Marriage ordinarily plungeth men into excess of worldly cares it multiplieth their business, and usually their wants. There are many things to mind and do: 'there are many to provide for. And many persons you will have to do with; who have all of them a selfish disposition and interest, and will judge of you but according as you fit their ends. And among many persons and businesses, some things will frequently fall cross: you must look for many rubs and disappointments. And your natures are not so strong, content and patient, as to bear all these without molestation.

2. Your wants in a married state are hardlier supplied, than in a single life. You will want so many things which before you never wanted, and have so many to provide for and content; that all will seem little enough, if you had never so much. Then you will be often at your wit's end, taking thought for the future, what you shall eat, and what you shall drink, and wherewith shall

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3. Your wants in a married state are far hardlier borne than in a single state. It is far easier to bear personal wants ourselves, than to see the wants of wife and children: affection will make their sufferings pinch you. And ingenuity will make it a trouble to your mind, to need the help of servants, and to want that which is fit for servants

''Wives are young men's mistresses, companions for the middle age, and old men's nurses. So that a man may have a quarrel to marry when he will. Lord Bacon, Essay 8.

to expect. But especially the discontent and impatience of family will more discontent your than all their wants. you You cannot help your wife, and children, and servants to contented minds. O what a heart-cutting trial is it, to hear them repining, murmuring, and complaining! To hear them call for that which you have not for them; and grieve at their condition, and exclaim of you, or of the providence of God, because they have it not! And think not that riches will free you from these discontents: for as the rich are but few, so they that have much have much to do with it. A great foot must have a great shoe. When poor men want some small supplies, rich men may want great sums, or larger provisions, which the poor can do without. And their condition lifting them up to greater pride, doth torment them with greater discontents. How few in all the world that have families, are content with their estates!

4. Hereupon a married life containeth far more temptations to worldliness or covetousness, than a single state doth. For when you think you need more, you will desire more: and when you find all too little to satisfy those that you provide for, you will measure your estate by their desires, and be apt to think that you have never enough. Birds and beasts that have young ones to provide for, are most hungry and rapacious. You have so many now to scrape for, that you will think you are still in want: it is not only till death that you must now lay up; but you must provide for children that survive you. And while take them to be as yourselves, you have two generations now to make provisions for: and most men are as covetous for their posterity, as if it were for themselves.

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5. And hereupon you are hindered from works of charity to others wife and children are the devouring gulf that swalloweth all. If you had but yourselves to provide for, a little would serve; and you could deny your own desires of unnecessary things; and so might have plentiful provision for good works. But by that time wife and children are provided for, and all their importunate desires satisfied, there is nothing considerable left for pious or charitable uses. Lamentable experience proclaimeth this.

6. And hereby it appeareth how much a married state doth ordinarily hinder men from honouring their profession.

It is their vows of single life that hath occasioned the Papists to do so many works of public charity, as is boasted of for the honour of their sect. For when they have no children to bequeath it to, and cannot keep it themselves, it is easy to them to leave it for such uses as will pacify their consciences most, and advance their names. And if it should prove as good a work and as acceptable to God, to educate your own children piously for his service, as to relieve the children of the poor, yet is it not so much regarded in the world, nor bringeth so much honour to religion. One hundred pounds given to the poor shall more advance the reputation of your liberality and virtue, than a thousand pounds given to your own children, though it be with as pious an end, to train them up for the service of the church. And though this is inconsiderable, as your own honour is concerned in it, yet it is considerable, as the honour of religion and the good of souls are concerned in it.

7. And it is no small patience which the natural imbecility of the female sex requireth you to prepare. Except it be very few that are patient and manlike, women are commonly of potent fantasies, and tender, passionate, impatient spirits, easily cast into anger, or jealousy, or discontent; and of weak understandings, and therefore unable to reform themselves. They are betwixt a man and a child: some few have more of the man, and many have more of the child; but most are but in a middle state: Weakness naturally inclineth persons to be froward and hard to please; as we see in children, old people, and sick persons. They are like a sore, distempered body; you can scarce touch them but you hurt them. With too many you can scarce tell how to speak or look but you displease them. If you should be very well versed in the art of pleasing, and set yourselves to it with all your care, as if you made it your very business and had little else to do, yet it would put you hard to it, to please some weak, impatient persons, if not quite surpass your ability and skill. And the more you love them, the more grievous it will be, to see them still in discontents, weary of their condition, and to hear the clamorous expressions of their disquiet minds... Nay the very multitude of words that very many are addicted to, doth make some men's lives a continual burden to them. Mark what the Scripture