Chapter I (2)

_Direct._ III. If God call you to a married life, expect all these troubles, or most of them; and make particular preparation for each temptation, cross, and duty which you must expect. Think not that you are entering into a state of mere delight, lest it prove but a fool's paradise to you. See that you be furnished with marriage strength and patience, for the duties and sufferings of a married state, before you venture on it. Especially, 1. Be well provided against temptations to a worldly mind and life: for here you are like to be most violently and dangerously assaulted. 2. See that you be well provided with conjugal affections: for they are necessary both to the duties and sufferings of a married life. And you should not enter upon the state without the necessary preparations. 3. See that you be well provided with marriage prudence and understanding, that you may be able to instruct and edify your families, and may live with them as men of knowledge, 1 Pet. iii. 7, and may manage all your business with discretion, Psal. cxii. 15. 4. See that you be provided with resolvedness and constancy, that you vex not yourself and relations by too late repentings; and come not off with, had I wist, or _non putaram_. Levity and mutability is no fit preparative for a state that only death can change. Let the love and resolutions which brought you into that state, continue with you to the last. 5. See that you be provided with a diligence answerable to the greatness of your undertaken duties. A slothful mind is unfit for one that entereth himself voluntarily upon so much business; as a cowardly mind is unfit for him that listeth himself a soldier for the wars. 6. See that you are well provided with marriage patience; to bear with the infirmities of others, and undergo the daily crosses of your life, which your business and necessities, and your own infirmities, will unavoidably infer. To marry without all this preparation, is as foolish as to go to sea without the necessary preparations for your voyage, or to go to war without armour or ammunition, or to go to work without tools or strength, or to go to buy meat in the market when you have no money.

_Direct._ IV. Take special care, that fancy and passion overrule not reason, and friends' advice, in the choice of your condition, or of the person. I know you must have love to those that you match with; but that love must be rational, and such as you can justify in the severest trial, by the evidences of worth and fitness in the person whom you love. To say you love, but you know not why, is more beseeming children or mad folks, than those that are soberly entering upon a change of life of so great importance to them. A blind love which maketh you think a person excellent and amiable, who in the eyes of the wisest that are impartial, is nothing so, or maketh you overvalue the person whom you fancy, and be fond of one as some admirable creature, that in the eyes of others is next to contemptible, this is but the index and evidence of your folly. And though you please yourselves in it, and honour it with the name of love, there is none that is acquainted with it, that will give it any better name than lust or fancy. And the marriage that is made by lust or fancy will never tend to solid content or true felicity; but either it will feed till death on the fuel that kindled it, and then go out in everlasting shame; or else more ordinarily it proveth but a blaze, and turneth into loathing and weariness of each other. And because this passion of lust (called love) is such a besotting, blinding thing, (like the longing of a woman with child,) it is the duty of all that feel any touch of it to kindle upon their hearts, to call it presently to the trial, and to quench it effectually; and till that be done (if they have any relics of wit or reason) to suspect their own apprehensions, and much more to trust the judgment and advice of others.

[Sidenote: How to cure lustful love.]

The means to quench this lust called love, I have largely opened before. I shall now only remember you of these few. 1. Keep asunder, and at a sufficient distance from the person that you dote upon. The nearness of the fire and fuel causeth the combustion. Fancy and lust are inflamed by the senses. Keep out of sight, and in time the fever may abate. 2. Overvalue not vanity. Think not highly of a silken coat, or of the great names of ancestors, or of money, or lands, or of a painted or a spotted face, nor of that natural comeliness called beauty: judge not of things as children, but as men: play not the fools in magnifying trifles, and overlooking inward, real worth. Would you fall in love with a flower or picture at this rate? Bethink you what work the pox, or any other withering sickness, will make with that silly beauty which you so admire: think what a spectacle death will make it; and how many thousands once more beautiful, are turned now to common earth! and how many thousand souls are now in hell, that by a beautiful body were drowned in lust, and tempted to neglect themselves! and how few in the world you can name that were ever much the better for it! What a childish thing it is to dote on a book of tales and lies, because it hath a beautiful, gilded cover! and to undervalue the writings of the wise, because they have a plain and homely outside! 3. Rule your thoughts, and let them not run masterless as fancy shall command them. If reason cannot call off your thoughts from following a lustful desire and imagination, no wonder if one that rideth on such an unbridled colt be cast into the dirt. 4. Live not idly, but let the business of your callings take up your time, and employ your thoughts. An idle, fleshly mind is the carcass where the vermin of lust doth crawl, and the nest where the devil hatcheth both this and many other pernicious sins. 5. Lastly and chiefly, forget not the concernments of your souls: remember how near you are to eternity, and what work you have to do for your salvation: forget not the presence of God, nor the approach of death. Look oft by faith into heaven and hell, and keep conscience tender; and then I warrant you, you will find something else to mind than lust, and greater matters than a silly carcass to take up your thoughts; and you will feel that heavenly love within you, which will extinguish earthly, carnal love.

_Direct._ V. Be not too hasty in your choice or resolution, but deliberate well, and thoroughly know the person on whom so much of the comfort or sorrow of your life will necessarily depend. Where repentance hath no place, there is the greater care to be used to prevent it. Reason requireth you to be well acquainted with those that you trust but with an important secret, much more with all your honour or estates; and most of all, with one whom you must trust with so much of the comfort of your lives, and your advantages for a better life. No care and caution can be too great in a matter of so great importance.

_Direct._ VI. Let no carnal motives persuade you to join yourself to an ungodly person; but let the holy fear of God be preferred in your choice before all worldly excellency whatsoever. Marry not a swine for a golden trough; nor an ugly soul for a comely body. Consider, 1. You will else give cause of great suspicion that you are yourselves ungodly: for they that know truly the misery of an unrenewed soul, and the excellency of the image of God, can never be indifferent whether they be joined to the godly or the ungodly. To prefer things temporal before things spiritual habitually, and in the predominant acts of heart and life, is the certain character of a graceless soul! And he that in so near a case doth deliberately prefer riches or comeliness in another, before the image and fear of God, doth give a very dangerous sign of such a graceless heart and will. If you set more by beauty or riches than by godliness, you have the surest mark that you are ungodly. If you do not set more by them, how come you deliberately to prefer them? How could you do a thing that detecteth your ungodliness, and condemneth you more clearly? And do you not show that you either believe not the word of God, or else that you love him not, and regard not his interest? Otherwise you would take his friends as your friends, and his enemies as your enemies. Tell me, would you marry an enemy of your own, before any change and reconciliation? I am confident you would not. And can you so easily marry an enemy of God? If you know not that all the ungodly and unsanctified are his enemies, you know not, or believe not, the word of God; which telleth you that "the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be: so then they that are in the flesh cannot please God," Rom. viii. 7, 8. 2. If you fear God yourselves, your chief end in marriage will be to have one that will be a helper to your soul, and further you in the way to heaven: but if you marry with a person that is ungodly, either you have no such end, or else you may easily know you have no wiselier chosen the means, than if you had chosen water to kindle the fire, or a bed of snow to keep you warm. Will an ignorant or ungodly person assist you in prayer and holy watchfulness, and stir you up to the love of God, and a heavenly mind? And can you so willingly lose all the spiritual benefit, which you should principally desire and intend? 3. Nay, instead of a helper, you will have a continual hinderer: when you should go to prayer, you will have one to pull you back, or to fill your minds with diversions or disquietments! When you should keep close to God in holy meditations, you will have one to cast in worldly thoughts, or trouble your minds with vanity or vexation. When you should discourse of God and heavenly things, you will have one to stifle such discourse, and fill your ears with idle, impertinent, or worldly talk. And one such a hinderance so near you, in your bosom, will be worse than a thousand further off. As an ungodly heart which is next of all to us, is our greatest hinderance, so an ungodly husband or wife, which is next to that, is worse to us than many ungodly neighbours. And if you think that you can well enough overcome such hinderances, and your heart is so good, that no such clogs can keep it down, you do but show that you have a proud, unhumbled heart, that is prepared for a fall. If you know yourselves, and the badness of your hearts, you will know that you have no need of hinderances in any holy work, and that all the helps in the world are little enough, and too little, to keep your souls in the love of God. 4. And such an ungodly companion will be to you a continual temptation to sin. Instead of stirring you up to good, you will have one to stir you up to evil, to passion, or discontent, or covetousness, or pride, or revenge, or sensuality. And can you not sin enough without such a tempter? 5. And what a continual grief will it be to you, if you are believers, to have a child of the devil in your bosom! and to think how far you must be separated at death! and in what torments those must lie for ever, that are so dear unto you now! 6. Yea, such companions will be uncapable of the principal part of your love. You may love them as husbands or wives, but you cannot love them as saints and members of Christ. And how great a want this will be in your love, those know that know what this holy love is.

_Quest._ But how can I tell who are godly, when there is so much hypocrisy in the world. _Answ._ At least you may know who is ungodly if it be palpably discovered. I take not a barren knowledge for ungodliness, nor a nimble tongue for godliness: judge of them by their love: such as a man's love is, such is the man. If they love the word, and servants, and worship of God, and love a holy life, and hate the contrary, you may close with such, though their knowledge be small, and their parts be weak; but if they have no love to these, but had rather live a common, careless, carnal life, you may well avoid them as ungodly.

_Quest._ But if ungodly persons may marry, why may not I marry with one that is ungodly? _Answ._ Though dogs and swine may join in generating, it followeth not men or women may join with them. Pardon the comparison, (while Christ calleth the wicked dogs and swine, Matt. vii. 6,) it doth but show the badness of your consequence. Unbelievers may marry, and yet we may not marry with unbelievers. "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? For ye are the temple of the living God--Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing," &c. 2 Cor. vi. 14-16.

_Quest._ But I make no doubt but they may be converted: God can call them when he will: if there be but love, they will easily be won to be of the mind as those they love are? _Answ._ 1. Then it seems because you love an ungodly person, you will be easily turned to be ungodly. If so, you are not much better already. If love will not draw you to their mind to be ungodly, why should you think love will draw them to your mind to be godly? Are you stronger in grace than they are in sin? 2. If you know well what grace is, and what a sinful, unrenewed soul is, you would not think it so easy a matter to convert a soul. Why are there so few converted, if it be so easy a thing? You cannot make yourselves better by adding higher degrees to the grace you have: much less can you make another better, by giving them the grace which they have not. 3. It is true that God is able to convert them when he will; and it is true that for aught I know it may be done. But what of that? Will you in so weighty a case take up with a mere possibility? God can make a beggar rich, and for aught you know to the contrary, he will do it; and yet you will not therefore marry a beggar: nor will you marry a leper, because God can heal him; why then should you marry an ungodly person, because God can convert him? See it done first, if you love your peace and safety.

_Quest._ But what if my parents command me to marry an ungodly person? _Answ._ God having forbidden it, no parent hath authority to command you to do so great a mischief to yourself, no more than to cut your own throats, or to dismember your bodies.

_Quest._ But what if I have a necessity of marrying, and can get none but an ungodly person? _Answ._ If that be really your case, that your necessity be real, and you can get no other, I think it is lawful.

_Quest._ But is it not better have a good-natured person that is ungodly, than an ill-natured person that is religious, as many such are? And may not a bad man be a good husband? _Answ._ 1. A bad man may be a good tailor, or shoemaker, or carpenter, or seaman, because there is no moral virtue necessary to the well-doing of their work. But a bad man cannot be simply a good magistrate, or minister, or husband, or parent, because there is much moral virtue necessary to their duties. 2. A bad nature unmortified and untamed is inconsistent with true godliness; such persons may talk and profess what they please; but "if any man among you seem to be religious and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain," James i. 26. 3. I did not say that godliness alone is all that you must look after; though this be the first, yet more is necessary.

_Direct._ VII. Next to the fear of God, make choice of a nature or temperament that is not too much unsuitable to you. A crossness of dispositions will be a continual vexation; and you will have a domestic war instead of love. Especially make sure of these following qualities. 1. That there be a loving, and not a selfish nature, that hath no regard to another but for their own end. 2. That there be a nature competently quiet and patient, and not intolerably froward and unpleasable. 3. That there be a competency of wit; for no one can live lovingly and comfortably with a fool. 4. That there be a competent humility; for there is no quietness to be expected with the proud. 5. That there be a power to be silent, as well as to speak; for a babbling tongue is a continual vexation.

_Direct._ VIII. Next to grace and nature, have a due and moderate respect to person, education, and estate. 1. So far have respect to the person as that there be no unhealthfulness to make your condition over-burdensome; nor any such deformity as may hinder your affections. 2. And so far have respect to parentage and education, as that there be no great unsuitableness of mind, nor any prejudicate opinions in religion, which may make you too unequal. Differing opinions in religion are much more tolerable in persons more distant, than in so near relations. And those that are bred too high in idleness and luxury, must have a thorough work of grace to make them fit for a low condition, and cure the pride and sensuality which are taken for the honourable badges of their gentility; and it is scarce considerable how rich such are; for their pride and luxury will make even with all, and be still in greater want, than honest, contented, temperate poverty.

_Direct._ IX. If God call you to marriage, take notice of the helps and comforts of that condition, as well as of the hinderances and troubles; that you may cheerfully serve God in it, in the expectation of his blessing. Though man's corruption have filled that and every state of life with snares and troubles, yet from the beginning it was not so; God appointed it for mutual help, and as such it may be used. As a married life hath its temptations and afflictions, so it hath its peculiar benefits, which you are thankfully to accept and acknowledge unto God. See Eccles. iv. 10-12. 1. It is a mercy in order to the propagating of a people on earth to love and honour their Creator, and to serve God in the world and enjoy him for ever. It is no small mercy to be the parents of a godly seed; and this is the end of the institution of marriage, Mal. ii. 15. And this parents may expect, if they be not wanting on their part; however sometimes their children prove ungodly. 2. It is a mercy to have a faithful friend, that loveth you entirely, and is as true to you as yourself, to whom you may open your mind and communicate your affairs, and who would be ready to strengthen you, and divide the cares of your affairs and family with you, and help you to bear your burdens, and comfort you in your sorrows, and be the daily companion of your lives, and partaker of your joys and sorrows. 3. And it is a mercy to have so near a friend to be a helper to your soul; to join with you in prayer and other holy exercises; to watch over you and tell you of your sins and dangers, and to stir up in you the grace of God, and remember you of the life to come, and cheerfully accompany you in the ways of holiness. Prov. xix. 14, "A prudent wife is from the Lord." Thus it is said, Prov. xviii. 22, "Whoso findeth a wife findeth a good thing, and obtaineth favour of the Lord." See Prov. xxxi. 10-12, &c.

_Direct._ X. Let your marriage covenant be made understandingly, deliberately, heartily, in the fear of God, with a fixed resolution faithfully to perform it. Understand well all the duties of your relation before you enter into it; and run not upon it as boys to a play, but with the sense of your duty, as those that engage themselves to a great deal of work of great importance towards God and towards each other. Address yourselves therefore beforehand to God for counsel, and earnestly beg his guidance and his blessing, and run not without him, or before him. Reckon upon the worst, and foresee all temptations which would diminish your affections, or make you unfaithful to each other; and see that you be fortified against them all.

_Direct._ XI. Be sure that God be the ultimate end of your marriage, and that you principally choose that state of life, that in it you may be most serviceable to him; and that you heartily devote yourselves and your families unto God; that so it may be to you a sanctified condition. It is nothing but making God our guide and end that can sanctify our state of life. They that unfeignedly follow God's counsel, and aim at his glory, and do it to please him, will find God owning and blessing their relation. But they that do it principally to please the flesh, to satisfy lust, and to increase their estates, and to have children surviving them to receive the fruits of their pride and covetousness, can expect to reap no better than they sow; and to have the flesh, the world, and the devil the masters of their family, according to their own desire and choice.

_Direct._ XII. At your first conjunction (and through the rest of your lives) remember the day of your separation. And think not that you are settling yourselves in a state of rest, or felicity, or continuance, but only assuming a companion in your travels. Whether you live in a married or an unmarried life, remember that you are hasting to the everlasting life, where there is neither "marrying nor giving in marriage," 1 Cor. vii. 29, 30. You are going as fast to another world in one state of life as in the other. You are but to help each other in your way, that your journey may be the easier to you, and that you may happily meet again in the heavenly Jerusalem. When worldlings marry, they take it for a settling themselves in the world; and as regenerate persons begin the world anew, by beginning to lay up a treasure in heaven, so worldlings call their marriage their beginning the world, because then, as engaged servants to the world, they set themselves to seek it with greater diligence than ever before. They do but in marriage begin (as seekers) that life of foolery, which when he had found what he sought, that rich man ended, Luke xii. 19, 20, with a "This I will do: I will pull down my barns, and build greater, and there will I bestow all my fruits and my goods; and I will say to my soul, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry: but God said unto him, Thou fool, this night shall thy soul be required of thee: then whose shall those things be which thou hast provided?" If you would not die such fools, do not marry and live such worldlings.

_Tit. 2. Cases of Marriage._

_Quest._ I. What should one follow as a certain rule, about the prohibited degrees of consanguinity or affinity? seeing, 1. The law of Moses is not in force to us. 2. And if it were, it is very dark, whether it may by parity of reason be extended to more degrees than are named in the text. 3. And seeing the law of nature is so hardly legible in this case.[7]

_Answ._ 1. It is certain that the prohibited degrees are not so statedly and universally unlawful, as that such marriage may not be made lawful by any necessity. For Adam's sons did lawfully marry their own sisters.

2. But now the world is peopled, such necessities as will warrant such marriages must needs be very rare, and such as we are never like to meet with.

3. The law of nature is it which prohibiteth the degrees that are now unlawful; and though this law be dark as to some degrees, it is not so as to others.

4. The law of God to the Jews, Lev. xviii. doth not prohibit those degrees there named, because of any reason proper to the Jews, but as an exposition of the law of nature, and so on reasons common to all.

5. Therefore, though the Jewish law cease (yea, never bound other nations) formally as that political national law; yet as it was God's exposition of his own law of nature, it is of use, and consequential obligation to all men, even to this day; for if God once had told but one man, This is the sense of the law of nature, it remaineth true, and all must believe it; and then the law of nature itself, so expounded, will still oblige.

6. The world is so wide for choice, and a necessity of doubtful marriage is so rare, and the trouble so great, that prudence telleth every one that it is their sin, without flat necessity, to marry in a doubtful degree; and therefore it is thus safest, to avoid all degrees that seem to be equal to those named Lev. xviii. and to have the same reason, though they be not named.

7. But because it is not certain that indeed the unnamed cases have the same reason, (while God doth not acquaint us with all the reasons of his law,) therefore when the thing is done, we must not censure others too deeply, nor trouble ourselves too much about those unnamed, doubtful cases. We must avoid them beforehand, because else we shall cast ourselves into doubts and troubles unnecessarily; but when it is past, the case must be considered of as I shall after open.

_Quest._ II. What if the law of the land forbid more or fewer degrees than Lev. xviii. doth?

_Answ._ If it forbid fewer, the rest are nevertheless to be avoided as forbidden by God. If it forbid more, the forbidden ones must be avoided in obedience to our rulers.

_Quest._ III. Is the marriage of cousin-germans, that is, of brothers' children, or sisters' children, or brothers' and sisters' children, unlawful?

_Answ._ I think not; 1. Because not forbidden by God. 2. Because none of that same rank are forbidden; that is, none that on both sides are two degrees from the root. I refer the reader for my reasons to a Latin Treatise of Charles Butler on this subject, for in those I rest. As all the children of Noah's sons did marry their cousin-germans, (for they could not marry in any remoter degree,) so have others since without reproof, and none are forbidden. 3. But it is safest to do otherwise, because there is choice enough beside, and because many divines being of the contrary opinion, may make it matter of scruple and trouble afterwards, to those that venture upon it without need.

_Quest._ IV. What would you have those do that have married cousin-germans, and now doubt whether it be lawful so to do?

_Answ._ I would have them cast away such doubts, or at least conclude that it is now their duty to live peaceably in the state in which they are; and a great sin for them to be separated on such scruples. The reason is, because, if it be not certain that the degree is lawful, at least no man can be sure that it is unlawful. And for husband and wife to break their covenants and part, without a necessary cause, is a great sin; and that which no man can prove to be a sin, is no necessary or lawful cause of a divorce. Marriage duties are certainly commanded to the married, but the marriage of cousin-germans is not certainly forbidden. Therefore if it were a sin to marry so, to them that doubted; or if they are since fallen into doubt whether it was not a sin; yet may they be sure that the continuance of it is a duty, and that all they have to do is to repent of doing a doubtful thing, but not to part, nor to forbear their covenanted duties. No, nor to indulge or suffer those troublesome scruples, which would hinder the cheerful discharge of their duties, and the comfortable serving of God in their relations.

_Quest._ V. What should those do that are married in those degrees which are not forbidden by name in Lev. xviii. and yet are at the same distance from the root with those that are named, and seem to have the same reason of unlawfulness?

_Answ._ If there be clearly a parity of degree, and also of the reason of the prohibition, then no doubt but they must part as incestuous, and not continue in a forbidden state. But because divines are disagreed whether there be in all instances a parity of the reason of the prohibition, where there is an equal distance as to degrees; and so in those cases some think it a duty to be separated, and others think it enough to repent of their conjunction and not to be separated, because the case is doubtful, (as the controversy showeth,) I shall not venture to cast in my judgment in a case, where so many and such men are disagreed; but shall only advise all to prevent such troublesome doubts beforehand, and not by rashness to run themselves into perplexities, when there is no necessity; unless they will call their carnal ends or sinful passions a necessity.

_Quest._ VI. But if a man do marry in a degree expressly there forbidden, is it in all cases a sin to continue in that state? If necessity made such marriage a duty to Adam's children, why may not necessity make the continuance lawful to others? As suppose the king or parents command it? suppose the woman will die or be distracted with grief else? suppose one hath made a vow to marry no other, and yet cannot live single, &c.? Here I shall suppose, that if a lustful person marry a kinswoman that he may have change, as foreknowing that he must be divorced, punishment, and not continuance in the sin, must be his sentence; and if one that hath married a kinswoman be glad to be divorced, because he hateth her or loveth change, punishment must rebuke him, but he must not continue in incest.

_Answ._ 1. Natural necessity justified Adam's children, and such would now justify you. Yea, the benediction "Increase and multiply," did not only allow, but oblige them then to marry, to replenish the earth (when else mankind would soon have ceased); but so it doth not us now when the earth is replenished. Yet I deny not, but if a man and his sister were cast alone upon a foreign wilderness, where they justly despaired of any other company, if God should bid them there "increase and multiply," it would warrant them to marry. But else there is no necessity of it, and therefore no lawfulness. For, 2. A vicious necessity justifieth not the sin. If the man or woman that should abstain will be mad or dead with passion, rather than obey God, and deny and mortify their lust, it is not one sin that will justify them in another. The thing that is necessary, is to conform their wills to the law of God; and if they will not, and then say, They cannot, they must bear what they get by it. 3. And it is no necessity that is imposed by that command of king or parents, which is against the law of God. 4. No, nor by a vow neither; for a vow to break God's law is not an obligation to be kept, but to be repented of; nor is the necessity remediless which such a one bringeth on himself, by vowing never to marry any other; seeing chastity may be kept.

_Quest._ VII. Is it lawful for one to marry, that hath vowed chastity during life, and not to marry, and afterward findeth a necessity of marrying, for the avoiding of lust and fornication?

_Answ._ I know that many great divines have easily absolved those, that under popery vowed chastity. The principal part of the solution of the question, you must fetch from my solution of the Case of Vows, part iii. chap. v. tit. 2. At the present this shall suffice to be added to it. 1. Such vows of chastity that are absolute, without any exceptions of after alterations or difficulties that may arise, are sinfully made, or are unlawful _quoad actum jurandi_.[8]

2. If parents or others impose such oaths and vows on their children or subjects, or induce them to it, it is sinfully done of them, and the _actus imperantium_ is also unlawful.

3. Yet as long as the _materia jurata_, the matter vowed, remaineth lawful, the vow doth bind, and it is perfidiousness to break it. For the sinfulness of the imposer's act proveth no more, but that such a command did not oblige you to vow. And a vow made arbitrarily without any command, doth nevertheless bind. And the sinfulness of the making of the vow, doth only call for repentance; (as if you made it causelessly, rashly, upon ill motives, and to ill ends, or in ill circumstances, &c.) But yet that vow which you repent that ever you made, must be nevertheless kept, if the thing vowed be a lawful thing, and the act of vowing be not made a nullity (though it was a sin). And when it is a nullity, I have showed in the forecited place.

4. A vow of celibate or chastity during life, which hath this condition or exception expressed or implied in the true intent of the votary, (unless any thing fall out which shall make it a sin to me not to marry,) may in some cases be a lawful vow; as to one that foreseeth great inconveniences in marriage, and would by firm resolution fortify himself against temptations and mutability.

5. If there were no such excepting thought in the person vowing, yet when the thing becometh unlawful, the vow is not to be kept; though it oblige us under guilt for sinful making it, yet God commandeth us not to keep it, because we vowed that which he forbad us not only to vow but to do.

6. Either the papists suppose such exceptions to be always implied by their votaries, or at least that they are contained in the law of God, or else sure they durst never pretend that the pope hath power to dispense with such vows (as they have oft done for princes, men and women, that they might be taken from a monastery to a crown). For if they suppose, that the persons before the dispensation are under the obligation of their vow, and bound by God to keep it, then it would be too gross and odious blasphemy for the pope to claim a power of disobliging them, and dissolving God's commands; and not only antichristianity, but antitheistical, or a setting himself above God Almighty, under pretence of his own commission. But if they only pretend to dissolve such vows judicially or decisively, by judging when the person is no longer obliged to keep them by God's law, then they suppose, that the obligation of God's law is ceased, before they judicially declare it to be ceased. And if that were all that the pope undertook, he had no power to do it out of his own parish, nor more than any lawful bishop hath in his proper charge.

7. The matter of a vow of celibate or chastity is then unlawful, when it cannot be kept without greater sin than that life of chastity escapeth, and which would be escaped if it were forsaken; or without the omission of greater duty, and omission of greater good, than that life of chastity containeth or attaineth. For the further opening of this, let it be noted, that,

8. It is not every degree of sin which marriage would cure, that will warrant the breach of a vow of chastity. As if I had some more lustful thoughts or instigations and irritations in a single life than I should have if I married. The reason is, because, 1. No man liveth without some sin, and it is supposed that there are greater sins of another kind, which by a life of chastity I avoid. And the breach of the vow itself is a greater matter than a lustful thought.

9. So it is not every degree of good which by marriage I may attain or do, that will warrant it against a vow of chastity. Because I may do and get a greater good by chastity, and because the evil of perjury is not to be done that good may be done by it; till I can prove, that it is not only good in itself, but a duty _hic et nunc_ to me.

10. A man should rather break his vow of celibate, than once commit fornication, if there were a necessity that he must do the one. Because fornication is a sin which no vow will warrant any man to commit.

11. A man should rather break his vow of celibate, than live in such constant or ordinary lust, as unfitteth him for prayer, and a holy life, and keepeth him in ordinary danger of fornication, if there were a necessity that he must do the one. The reason is also because now the matter vowed is become unlawful, and no vow can warrant a man to live in so great sin (unless there were some greater sin on the other side which could not be avoided in a married life, which is hardly to be supposed, however popish priests think disobedience to the pope, and the incommodity and disgrace of a married life, &c. to be a greater sin than fornication itself).

12. If a prince vow chastity, when it is like to endanger the kingdom for want of a safe and sure succession, he is bound to break that vow; because he may not lawfully give away the people's right, nor do that which is injurious to so many.

13. Whether the command of a parent or prince may dissolve the obligation of a vow of celibate, I have answered already. I now say but this, 1. When parents or princes may justly command it, we may justly obey them. But this is not one of those accidental evils, which may be lawfully done, though unlawfully commanded. 2. It is parents that God hath committed more of this care and power to, about children's marriage, than to princes. 3. Parents not princes may not lawfully command the breach of such a vow, (not nullified at first,) except in such cases as disoblige us, whether they do it or not; so that the resolving of the main case doth suffice for all.

14. He that by lawful means can overcome his lust, to the measure before mentioned, is under no necessity of violating his vow of single life.

15. I think that it is not one of twenty that have bodies so unavoidably prone to lust, but that by due means it might be so far (though not totally) overcome, without marriage, fornication, wilful self-pollution, or violent, vexatious, lustful thoughts. That is, 1. If they employ themselves constantly and diligently in a lawful calling, and be not guilty of such idleness, as leaveth room in their minds and imaginations for vain and filthy thoughts. If they follow such a calling as shall lay a necessity upon them to keep their thoughts close employed about it. 2. If they use such abstinence and coarseness in their diet, as is meet to tame inordinate lusts, without destroying health: and not only avoid fulness and gulosity, and vain sports and pleasures, but also use convenient fasting, and tame the body by necessary austerities. 3. If they sufficiently avoid all tempting company and sights, and keep at a meet distance from them. 4. If they set such a restraint upon their thoughts as they may do. 5. If they use such a quality of diet and physic, as is aptest for the altering of those bodily distempers, which are the cause. 6. And lastly, If they are earnest in prayer to God, and live in mortifying meditations, especially in a constant familiarity with a crucified Christ, and with the grave, and with the heavenly society. He that breaketh his vow to save himself the labour and suffering of these ungrateful means, I take to be perfidious, though perhaps he sinfully made that vow. And no greater number are excusable for continence after such a vow, than these that have bodies so extraordinary lustful, as no such other means can tame, and those forementioned that have extraordinary accidents to make a single life unlawful.

16. It must not be forgotten here, that if men trust to marriage itself alone as the cure of their lust, without other means, such violent lusts as nothing else will cure, may possibly be much uncured afterwards. For adulterers are as violent in their lusts as the unmarried, and ofttimes find it as hard to restrain them. And therefore the married, as well as others, have need to be careful to overcome their lust. And the rather because it is in them a double sin.

17. But yet when all other means do fail, marriage is God's appointed means, to quench those flames from which men's vows cannot, in cases of true necessity, disoblige them.

[1] 1 Cor. vii. 7, 38.

[2] Unmarried men are the best friends, the best masters, the best servants; but not always the best subjects: for they are light to run away, and therefore venturous, &c. Lord Bacon, Essay 8.

[3] 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.

[4] Art thou discontented with thy childless state? Remember that of all the Roman kings, not one of them left the crown to his son. Plutarch. de Tranq. Anim.

[5] Non bene fit quod occupato animo fit. Hieron. Epist. 5. 3. ad Paulin.

[6] A single life doth well with churchmen: for charity will hardly water the ground, where it must fill a pool. Lord Bacon, Essay 8. The greatest works and foundations have been from childless men, who have sought to express the image of their minds that have none of their body: so the care of posterity hath been most in them that had no posterity. Lord Bacon, Essay 7. He that hath a wife and children hath given hostages to fortune. For they are impediments to great enterprises.--The best works, and of greatest merit, for the public, have proceeded from unmarried and childless men. Id. ibid. Essay 8.

[7] The case of polygamy is so fully and plainly resolved by Christ, that I take it not to be necessary to decide it, especially while the law of the land doth make it death.

[8] By this you may see how to resolve the cases about vows and covenants which are the grand controversies of this time among us.