required in the family to be exercised by the Master of the house How much ignorance of God and his word in most families For neglect of How much loosnesse profanenesse wickednesse in children servants wives Take but the reason of all in a word it is because there is no care of the service of God in the family by the Chief of the family Look but upon the particular services 1 Morning and evening prayers in the family 1. A constant course of Morning Evening Prayers is one principle part of the service of God in the family which is evinced by this one argument because some deny the necessity of it and call for Scripture for it to omit others Because it being God that hath placed men in a Community setting the solitary in families Psal 68.6 it cannot be justly conceived he did this meerly for their worldly conveniences but rather that they should improve their Society to his glory who is the Lord of them altogether as well as of every one single so to worship him joyntly as well as of every one solitarily and apart Zach. 12. And as Congregations or publick Assemblies are appointed purposely for the more solemne worship of God by all several families So are families for a joynt and lesse solemne worship of God by all the single persons thereof together And indeed how hath the family that knowledge of God to be 1. Their great Lord and Master 2 The Author of their peace among themselves Psal He maketh men to be of one minde in an house that the Governour is gentle to his inferiours and they dutiful to him 3. The Author of all blessings to them all of health and strength to follow their labours and of successe and comfort in them if they agree not together to joyne in worship of that their Lord and in tendering Prayers and Praises for such things as they expect and receive from him But now how visible how common is the neglect of this service of God How many or rather how few families are there that keep this course How many goe to bed like their Swine and rise again like their Dog without ever calling upon Gods Name to give thanks for mercies received or pray for what they want The very Lords Prayer which runs in the plural implyes this a dayly duty of every man and being a society it requires it of all together that can meet to say Our Father c. and thine is the Kingdome c. The House is a little Church and so may be called an House of Prayer 2. Reading and hearing of the word 2 Reading and hearing of the word is another commanded service as by every person single so by all together in the family It concerns the Master of the family to see this done Deut. 11.18 c. is expressed for this to make the Scriptures known to their houshold speaking of it to them writing it upon the posts and gates and reading of it is now the readiest way But now how many Families have not one Chapter read from years end to years end at least from Sabbath to Sabbath How shall they understand the word in publick Col. 3.16 that are not acquainted with it in private The Apostle commands Let the word of Christ dwell in you richly in all wisdome teaching and admonishing one another c. And it was the commendation of Timothius Parents that he knew he holy Scripturs from a child which onely are able to make a man wise to salvation In many families and they great ones we may finde Play-Books and amorous lacivious discourses frequently read but rarely a Chapter of the Bible all the week long Is it any wonder then that wives children servants are so bad 3. Catechising and instructing of those under their charge 3 Catechising is another Service of God Deut. 6.6 Thou shalt whet them upon thy Children c. or sharpen them by often repeating and the best meanes to work knowledge of God and his service in the hearts of inferiours Traine up a childe and servant in the trade of his youth and when he is old he shall not depart from it Thus did David drop Religion into Solomon while a childe Pro. 4.3 4. and so did his mother Bathsheba Pro. 31.1 2. c. Timothies did the like 2 Tim. 2. But how is this every where neglected Few children or servants are taught the Catechisme the first principles of Religion Hence the unprofitablenesse under the best publick preaching Hence so many are seduced into so many grosse errors and heresies and profanesse 4 Singing of Psalms 4. Singing of Psalmes is another service of God in the family as well as in the publick See Col. 3.16 Teaching and admonishing one another with Psalmes and Hymnes and spiritual Songs making melody in your hearts to God We heare Ballads and Jigs and filthy Songs sung in families but not a Psalme all the year long 5. Grace before and after meales 5 Grace at meales is a part of Prayer and Praises due to God but shamefully neglected in families or but a meer formality if used without any reverence Is it any wonder children servants be so bad to them when they are so bad to God that they do as the children of Israel did Sit down to eat and drink and rise up to play and that play was Idolatry Our blessed Saviour himselfe never eat himselfe or fed others at his Table but he blessed and gave thanks Mark 8.6 7. the Apostle Paul amongst Heathens observed the same Acts 27.35 And the same Apostle speaking of meats particulary God hath created them to be received with thanksgiving of them which believe know the truth For every creature of God is good if it be received with thanksgiving For it is sanctified by the word of God and prayer 1 Tim. 4.3 4 5. As if it were not good if not sanctified by prayer and thanksgiving but may prove a Serpent even a poyson to soul or body And the neglect hereof argues in the Apostles Logick that such persons neither believe nor know the truth Let them consider it 6 Sanctification of the Sabbath 6. Lastly Sanctification of the Sabbath by the whole family in all or most of the duties aforesaid publickly and privately is the care of the chief housholder as in the fourth Commandment Remember thou keep holy the Sabbath day Thou Master and thy sonne and daughter manservant and maidservant What need so particular enumeration if there were not a great weight in the performance thereof But where shall we finde the family that doth all this when the Housholders themselves neglect or profane it by their own example and imploy their children and servants in businesses to keep them from the publick Congregation or leave them to come or goe at their own pleasure or to spend the day in Idelnesse or Sports pastimes that day How can these men say truly I and my
FAMILY REFORMATION PROMOTED IN A SERMON on Joshua Chap. 24. ver 15. AND By short Catechismes fitted for the Three-fold Relations in a Family Of 1. Children and Parents 2. Servants and Masters 3. Husband and Wife By D Cawdreys Preacher of the Word at Billing Magn. in Northmptonshire Gen. 18.19 I know Abraham that he will command his Children and his houshold after hm and they shall keep the way of the Lord c. 1 Tim. 5.8 But if any provide not for his own and specially those of his own House he hath denyed the Faith and is worse then an Infidel LONDON Printed by T. C. For John Wright at the Kings Head in the Old Baily 1656. The Preface to the Reader Christian Reader FOr the better understanding and easier practice of the following Treatise be pleased to take notice of these three things 1. The reason of my undertaking this work 2. The end or design I had in it 3. The use of it with the directions tending thereunto 1. For my undertaking this work I desire noâ— to assume or arrogate to my selfe any thing more than is mine own the Method and ordering of the several Questions Answers in the little Catechismes professing ingenuously the Materials thereof to be none of mine they were lent me first by my ever honoured Father Master Robert Cawdrey long since gone to his rest and glory in a Tract first written and published by him called A Godly Form of Houshold Government which found good acceptance and successe among the people of God But since his decease perused and augmented by those two pious famous Divines in this generation Master Dod and Mr. Cleaver In whom I have nothing to complain of in their publication of it but that they raised up seed to themselves and not to their deceased brother I meane for putting to their Booke their own Names concealing or at least obscuring the Name of the first Father of it onely putting the two first letters of his names R. C. which signifies nothing to a strange Reader But I shall as much commend them for their learned Additions and pious Augmentations to make that Discourse more full and compleat From that Book I say I borrowed the Materialls and after them from that Reverend Iudicious and godly Divine whose works and labours are famous in all the Churches and his Reward now with his God Dr. Gouge in his Tract of Domestical Duties Wherein they are more elaborately and largely handled but perhaps two largely for young ones to learne or remember and the Book too dear for many yea most poor housholders to buy I once during our sitting together in the assembly motioned the businesse to himselfe That hee would be pleased to extract that his larger discourse into some shorter questions and answers fitted both to the Capacity of younger people in a Family and to the Purses of the poorer sort who have most need of such Instructions His answer as I remembred was that he liked the motion well but wanted time and leasure to do it and withall not onely gave me leave but desired me to do what I thought to be most useful therein I had some thoughts divers years sence to have done it in his life time to have had his judgement and directions in it But other troubles and businesse hitherto diverted the execution of it I onely drew out some particulars for the use of my own people and family and some private friends Which being now perfected and methodized I present to the publick view together with a short Sermon of the Duty and Necessity of Family Reformation to perswade if possible the blessing of God accompanying it all Housholders to put the same in practice I doubt not but if all the aforesaid Authors were now living they would approve of this my undertaking as others yet alive have done That for the first 2. For the end or designe in it it was in general nothing but the Glory of God and the Good of Soules Families Townes Churches and the whole Nation in all these To the advancing whereof not onely my Holy Calling however now despised by ungodly men but my Resolutions of a long time have obliged me having devoted my selfe while I live which cannot now be long to the publick good which I believe may be much promoted by a conscientious use of the directions herein given for it is obvious to every observation that Families are the Seminaries of Towns Churches Countries and Nations and are as it were the Hives out of which do swarm the materials of greater assemblies if therefore they be not wel Principled therein all their Relations the rest must needs miscarry And here I observed was the true Original of all our Miscarriages and mischiefes abroad that when young people went out thence to constitute new families either as servante or by marriage they knew not the particular duties of their New Relations as Husbands and Wives as Parents and Children as Masters and Servants because for the most part they were never taught them in the Families from whence they were transplanted Remove a Crab-stock from a barren to a fruitfull soile it will still be a Crabstock without change of nature It is a certain Truth a thousand times exemplified That without speciall converting grace he or she shall never be good parents to their children that were not good children to their parents Nor they good Governours of servants that were not good servants to their Governours nor they good Husband or Wife in their own families that were not good in their former family Relations as children or servants Nor lastly will those who are naught in their Family Relations be good Neighbours in a Town good Members of a Church or good Subjects or Magistrates in the State A good man is the proper subject of the the goodnesse of all other Relations And he onely is a good man that is good in his first Relations The Spring then of all Reformation in Townes Churches Nations next to personal Reformation where every one mends one that is himselfe is that which is found in Families If they were but either well constituted or well ordered and reformed the whole work were done And that 's the Design of this Discourse and the second thing propounded to consideration 3. The third and last now onely remaines which is the Use and Directions how to improve this Treatise to the ends for which it was designed For the expediting whereof I shall have a respect First to the Constitution of a new Family and secondly to a Family already Constituted For as it is in Churches and the House is or should be a little Church they are considered either in their first Constitution or as already Constituted So it is in Families some Rules will fit the first Constitution of it and others the ordering of it when corrupted 1. If a Family be to be newly Constituted as commonly by the Marriage of single persons it is then they
to know and serve God How else can an Husband say as Joshua I and my house will serve the Lord when one principal party is at liberty to serve the Devil without controle 2 As a father to children 2. As a Father or in his death or absence a Mother unto children The Scripture is expresse for this and full Deut. 6.7 8. These words which I command thee shall be in thine heart And thou shalt teach them diligently to thy children and thou shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou liest down and when thou risest up The same is repeated again to note the excellency and necessity and common neglect of this duty Deut. 11.18 with this addition in both places Thou shalt write them upon the dooreposts of thy house and upon thy gates to make them know and remember them the better So Pro. 22.6 Train up a childe in the way he should goe and when he is old he will not depart from it The New Testament speaks the same language Eph 6 And ye Parents bring up your children in the nurture and admonition of the Lord. 3. As a Master to servants 3 As a Master to servants Abrahams example is here recorded for imitation He will command his houshold as well as his children that is his servants and they shall keep the way of the Lord c. That Psal 101. is Davids profession for ordering his servants He will have all his servants faithful and religious or make them such or else eject and turn them out of doores The Masters of families Exod. 12.44 were to see that their servants did eat the Passeover and did sanctifie the Sabbath Exod. 20. in the fourth Commandâ—â—ent Thus in respect to his Relations 2 To the kinds of service of God 2. In respect to the several kinds of Services of God to be maintained in the Family and they are as we said of two sorts 1 Immediate in the first Table 1. Immediate service of God in the first Table of the law called specially Worship and that according to the four Commandments thereof 1. To know feare love trust delight in God required in the first Commandement 2. To cause them to know and attend upon all instituted Ordinances of worship as Prayers Reading hearing the word Grace Thanksgiving at Meales Sacraments c 3. To Reverence Gods Name in not taking it in vain and reverent using of all his Ordinances and Creatures 4. To sanctifie his Sabbath These the chief Housholder is to take care of in all in his Family as the places afore-cited manifest 2. Mediate Service 2 Mediate in the second is that which at second-hand redounds to God by serving of men according to the Commandements of the second Table Teaching them to be obedient to Superiours to be meek quiet peaceable To be chast and temperate To be just and righteous in their dealings To be true and faithful in their words And to be moderate in their desires contented with their own estate c. In doing these things men are said by reflexion and at last result to serve God as is clearely spoken of servants Col. 3.24 and Eph. 6.6 Not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart And ver 7. With good will doing service as to the Lord and not to men God is pleased to esteem himselfe served and worshipped in faithfull performance of the works of our callings and duties of the second Table to our neighbour as well as in our Immediate worship of himselfe in the first Table 3. By Reason Thus have we both explained and confirmed the Doctrine by light and proofes of Scripture we shall adde the light and strength of Reason 1. He is Gods Deputy 1. The chief Housholder is in his family Gods Deputy or Vice-roy yea a God to his Wife children and servants as Moses was to Aaron Exod. 4.16 Liberis suis Pater Dei vice est Greg. Naz. And therefore to manage his Authority for God in promoting his service in the little World or Kingdom of his own House He hath Gods Titles of Father and Lord put upon him and so the Supreame power in the family to command all his subjects for so they are in a sense for God As was said of Abraham he will command his Houshold c. He is also called the Head of the Family though chiefly of his wife to oversee and guide the body that little Domestical body 2. The Chief housholder Christian is in Christs stead 2 In Christ stead in all his offices As to his family And hence it is said of dutiful servants that in serving their Masters they serve the Lord Christ Col. 3.24 whose Deputies Masters are to them Whereupon they are invested with all his Offices as every good Christian is to himselfe Rev. 1.6 1 Pet. 2. of Prophet Priest and King These three Offices met all in one man at the beginning as in Adam to be sure he was all these to his Family afterwards they were severed and distributed into several persons one a Prophet another a Priest another a King Sometimes two of them met in one person a Priest a King as Melchisedeck a Prophet and a Priest as Samuel a Prophet and a King as David But they never met all in one person till Christ the Second Adam was anointed above his fellowes and recovered that which the first Adam lost And this Oyntment descended to the skirts of his garments the meanest of his Members but especially to Houshlders as their primitive right to be in one person a Prophet a Priest and a King to his Family Touch but the particulars 1. A Prophet 1. A Prophet to teach and instruct his Houshold Deut. 6.6 Thou shalt diligently teach them c. Eph. 6.6 Every Housholder is a Preacher to his own family a Minister in a sense to read and expound with modesty the word of God to Catechise and instruct his wife children servants 2. A Priest 2 A Priest to offâ—r Sacrifice for them and with them as Job did for his Both propitiatory sacrifice after a sort that is praying for pardon of their sins and for grace and Peace-offerings or Eucharistical Sacrifices of Praises and Thanksgiving for them and with them as for himselfe 1 Pet. 2.9 Ye are a royal Priest-hood that ye should shew forth the praises of him Heb. 13.15 who hath called you out of darknesse into his marvelous light 3. A King 3. A King to rule and command as well as to protect his family Abraham will command his Houshold c. And the Coercive and correcting power over his family argues his authority to be King-like The very Heathens acknowledged this truth by the light of Nature Eph. 1. last That every man should beare rule in his own house It is spoken with respect to the Wife
house we will serve the Lord I shall onely say more truely what once was falsly applied to our Saviour This man is not of God because he keepeth not the Sabbath day because he takes no care that his family with him do keep the Sahbath day And thus much of the third Use 4. Exhortations to the duty where 4. The last is a word of Exhortation to set on this duty upon all Chiefe Housholders in all their Relations to resolve with Joshua what ever others doe As for me and my house we will serve the Lord. To perswade them more effectually to the performance hereof I shall propound some more special Motives and then prescribe some Directions or meanes how they may effect it 1 The Motives from the Good 1. The Motives besides those Reasons used in the Doctrinal part which should be sufficient to perswade any Christian I shall adde these which shall have respect 1. To the family 2. To the publick 3. To themselves 1 To the Family 1. To the Family It is the greatest Good they can doe to them to make them Religious To provide an Estate or inheritance for children meat drink and wages for servants is no more than Turks and Heathens doe What singular thing is this yea they provide meat and drink for their beasts and no more for their families soules to leave them interested in the Covenant of grace under the favour blessing protection of God when they are gone hence this is the choisest and chiefest good and for this they will blesse God for them for ever 2. To the publick 2 To the publick in Towns Countries Church Nation which are all made up of families as families of single persons To make the family good and Religious makes good Magistrates good Subjects good Husbands good Wives good Masters good Servants good Neighbours when any of the family swarmes as I may so say into other Societies The Town Country Kingdome is bettered and blessed by such He or She will never be good neighbours Subjects c. that were not good in their Family Relations He will never be good Father that was not a good childe nor she a good Mother that was not a good daughter nor he good Master that was a naughty servant and so of the rest Absolom who was a rebellious childe proved a traiterous Subject Hophin and Phineas that were disobedient children proved sacrilegious Priests c. There is a saying of the Philosophers Mulus vir bonus civis An ill man may be a good Citizen But Divinity sayes An ill man can no more be a good Citizen or neighbour then evil can be good The want therefore of family Reformation is the cause of all the miscarriges abroad in Townes Churches Country Nation Hence come all those disorders in Townes Nations Drunkennesse Vncleannesse Profannesse c. from want of discipline in families This fills the Goales and furnishes the Gallows Be the Lawes Orders in Cities Churches never so good yet all in vain if Masters of families neglect their duties Much complaint there is of the general badnesse of the times but they may thank themselves And as for the Church or Congregation the long desired and by some much endeavoured Reformation sticks here The want of this Resolution in Masters of families I and my house will serve the Lord makes all the Ministers labours unfruitful It 's impossible a Minister should teach instruct and make a Town or Congregation Religious unlesse assisted by the Governours of houses If their Housholds be not taught the Principles of Religion at home acquainted with the word by private reading brought to attend on and call'd to account for publick Ordinances all our labour comes to nothing As then the Housholders intend the Publick good of State and Church let them resolve I and my house c. See Psal 101. last this mend all 3. To themselves 3. To themselves it is if the other prevaile not self-love should It is for their own greatest good and that two wayes 1. The way to make them faithful diligent profitable to themselves 1 For their profit is to make them truly religious Now Wives children servants obey them for Conscience sake towards God Onesimus while unregenerate was unprofitable to his Master Philemon a purloyner it seems and a runaway But Paul having converted him sends him home now profitable Ungodly and profane servants are commonly idle deceitful at best but Eye-servants and bring a curse upon the whole family But religious servants if truly so prove faithful you may trust them with any thing with all you have as Potiphar did Joseph and Laban did Jacob and they dare not be false And diligent in their labours because they set themselves alwayes under the eye of God and when their Masters eye is far off them they see him that is invisible But above all they are Prayerful morning evening and at all times and so procure a blessing on their labours upon estate children businesses intrusted with them See an instance in Abrahams servants Gen. 24.12 his prayer for successe of his journey and businesse and ver 33. his faithfulnesse and diligence not eat till know the issue They then are enemies to their own profit that endeavour not to make their families good 2 This is for their comfort 2 For their comfort living or dying when they shall see their care and labour succeed and blessed by God with grace and holiness in their families what joy and comfort will this be to have been instrumental to their salvation I have saith he no greater joy than this to see my children walking in the truth A wise son maketh a glad father but a foolish one is an heavinesse and shame to his mother So is a wise and religious servant no lesse honour than comfort to his Master If it succeed not yet a comfort to hem that they have done their duty Though it be a grief to see no fruits of their travel yet much more when conscious of their neglect of their soules In hell nothing more tormenting than for not having done their duty to help them to salvation by instruction admonition correction but rather to further their damnation by wicked examples and so to be filled with their curses as soul-murderers Let all these things bee considered I might remember them of the famous examples of such Housholders as were careful to make their families Religious in Scripture and Stories those afore named Abraham Jacob David c. And that of Constantine the Emperour whose house was for Religion like a Church I shall give but one of later times That of Lewes the ninth King of France who was found instructing a poor kitchin boy and being asked why he would doe so said The meanest hath a soul as precious as my owne and bought with the same blood of Christ But I forbeare any more and come to 2. The Directions 2. The directions or means how they
be fitted to make good Masters 3. And prove themselves good servants to God and truly gracious Tit. 2.10 11. and adorne the Gospel and Religion Chapter 4. The Duties of Masters to their Servants Eph. 6.9 Masters do ye the same things to them forbearing threatning knowing that your Master also is in heaven Col. 4.1 Masters give unto your servants that which is just and equal knowing that ye also have a Master in heaven Q. WHat are the parts of these Texts A. Two 1. The duties in general Justice and Equity 2. The reason knowing that ye have a Master in heaven Q. What duties concern Masters A. 1. Care in chusing good servants as Psal 101. at large especially godly and religious 2. Conscience in using them well Q. Wherein doth this last consist A. 1. In a wise maintaining their authority as the authority of God 2. In a right managing of it Q. How may they maintaine wisely their Authority A. 1. By a good example and worthy carriage Josh 24.15 Psalm 101.1 2. 2. By an awful carriage that servants may stand in fear of them 3. By keeping a distance from them least familiarity breed contempt Prov. 30.22 29.21 Q. What is the extent of their Authority A. 1. In their commands restrained to the Laws of God and exercised in execution of Gods commands as Abraham Gen. 19. Levit. 25.43 2. In their corrections which must be moderate and discreet in consideration of the age sexe fault of the person c. Q. How may they manage rightly their Authority A. By Justice and Equity as the Text. Q. What doth Justice respect A. 1. The souls of their servants in their edification and salvation Josh 24.15 to serve the Lord by teaching them Principles of Religion bringing to publick worship calling them to account and praying with them and for them Jer. 10.25 2. Their bodies cherishing them with wholsome food fit apparel Pro. 31.21 Deut. 5.14 moderate labour convenient rest vales and in sicknesse physick needful Matth. 8 6. 3. Their estate that they may have a calling and that they may live of themselves Gen. 30.30 Q. What doth Equity require of them A. 1. A good esteem of them not as slaves but as children rather 2 Kin. 5.13 1 Cor. 7.22 2. Taking notice of their goodnesse with approbation and kind acceptance Matth. 25.21 Rom. 13.3 well done good servant 3. Rewarding the good when goe away as Deut. 15.13 Q. What motives are there to enforce these duties upon them A. 1. They have a Master over them and this will be a spure to incite them to their duty and a curb to do no wrong to them because he takes notice of both 2. Their Equality in regard of God ye also have a Master and so fellow-servants Math. 24 49. 3. In heaven servants are admitted there no respect of persons with God And yet there is far greater distance between God and them than betwen them and their servants Chapter 5. Of Marriage in general Heb. 13.4 Marriage is honourable among all c. Q. WHerein appears the honour of Marriage A. 1. In the Author God himselfe 2. In the place Paradise Gen. 2.18 21. c. 3. In the time in Innocency 4. In the persons the first Parents of all 5. In the manner consultation c. Q. What are required to Marriage A. 1. A right conjunction of man and woman 2. The common and mutual duties which concern them both alike 3. The particular duties of each party Q. Who are accounted Husband and Wife A. They who are rightly joyned together in marriage and of two made one flesh Q. Who are parties fit to marry A. They who having ripnesse of years and wisdom to chuse no way made impotent to marriage duties 1 Cor. 7.36 Q. Who are to be accounted impotent A. Born or made Eunuchs by any occasion Mat. 19.12 or dangerously diseased Q. May all sorts of person but such marry A. Yes all Heb. 13.4 1 Tim. 4.1 3. as the disease of Concupiscence is common to all 1 Cor. 7.2 9. Q. In choice of a person what is required A. Choice of a fit helper Gen. 2.18 Q. What makes a fit helper A. 1. One not within the degrees of consanguinity or affinity prohibited 2. Equality in Age Condition Estate and Piety Luk. 1.6 Q. How may a godly person be known A. 1. By their religious education and their answerable walking 2. By the report and fame with the good 3. By the lookes if modest and chast c. 4. By the speech if sparing and humble 5. By the Apparel 1 Pet. 3. 6. By the Companions like will to like Q. After what manner are fit persons to be joyned together A. 1. By a mutual liking of each other Gen 24.58 2. By an actual contract Gen. 19.14 18. Luk. 1.27 a promise of marriage in due time 3. By a publick solemnization of the marriage Q. What are the ends of marriage A. 1. To be fit helpers one of another 2. Propagation of an holy posterity 3. To avoid fornication 1 Cor. 7.2 Q. What are those mutual and commâ—n duties concerning both parties alike A. 1. Such as concern them between themselves 2. Joyntly with respect to others Q. What are the duties that concern them between themselves A. 1. Such as respect the very being of marriage 2. Or such as respect the well being of it Q. What are those mutual duties to one another which respâ—ct the being of marriage A. 1. Matrimonial unity accounting one another to be one flâ—sh and that without desertion of one another except in case of Death or Adultery Math. 1. Cor. 7.10 11. c. 2. Matrimonial chastity or faithfulnesse in the Covenant of marriage Mal. 2.14 15. Tit. 2.5 Q. What reasons are there for this chastity A. 1 It s one end of marriage 1 Cor. 7.2 2 It preserves an holy posterity Mal. 2.15 3 It s the honour of marriage Heb. 13.4 Q. What is the best remedy against unchastity A. The rendering mutually to each other due benevolence 1 Cor. 7.3 4 c. Q. What are those mutual duties which tend to the well being of marriage A. 1 Mutual love or entire affection one towards another Epp. 5. last Tit. 2.4 1 Cor. 16.14 This is the ground of all their duties 2 Mutual concord and. peace by unity of minds Eph. 4.3 avoiding contentions Pro. 21.9 Q. What are the best meanes to preserve love and peace between them A. 1. All offences must be carefuly prevented 2. If given by one not taken by the other forbearing one another Eph. 4.2 and forgiving v. 32. 3. Beware of jealousie or occasions of it 4. Study to please one another 1 Cor. 7.33 34. Q. What other common duties concern both A. In general a provident care for one anothers good Q. What are the means to promote that care A. 1. Cohabitation or dwelling together forsaking all others Psal 45.10 1 Cor. 7.12 1 Pet. 3.7 2. Prayers not onely singly