Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	affection_n	great_a	love_n	4,177	5	5.2173	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67866	A godly forme of houshold government for the ordering of priuate families, according to the direction of Gods word : wherunto is adioyned in a more particular manner, the seuerall duties of the husband towards his wife, and the wiues dutie towards her husband, the parents dutie towards their children, and the childrens towards their parents, the maisters dutie towards his seruants, and also the seruants duty towards their maisters / first gathered by R.C. ; and now newly perused, amended and augmented by Iohn Dod and Robert Cleuer.	Cleaver, Robert, 1561 or 2-ca. 1625.; Carr, Roger, d. 1612.; Cawdry, Robert.	1621 (1621)	STC 5387.5; ESTC S118705	199,876	382

yet if the parents afterwards shall certainely know this and that there was no will nor vnfained meaning at all in the party neither yet is but rather a loathing and abhorring of his Spouse betrothed though he be not able to render iust and sufficient cause thereof they may vpon this occasion either deferre the day of marriage the louger to see if God will happily change the mind of the partie or vtterly breake and frustrate the promise if all good meanes and occasions hauing bene vsed none will preuaile but that the party rather groweth worse and worse For a Contract being a willing and a voluntary consent there is no cause why the parents and such as haue authority and power in sueh cases when they shall vndoubttedly know that the promise was altogether vnwilling and therefore made in meere hypocrisie and dissimulation neither can be by tract of time or any other good meanes vsed be bettered but rather waxeth worse and worse may not breake and frustrate the same For why did Rebeccaes parents deny her to Isaack neither would send her with Abrahams seruant to be married before such time as they had asked her consent yea when as they said We will call the maide and aske her consent do they not plainly shew that both the law of Nature and the Law of God taught them that this consent was of great moment absolute necessity And when the Apostle doth command men and women to marrie in the Lord how can the marriage be in the Lord when one party doth not onely not loue but hate the other And how can such two become one flesh lawfully when as there wants the vnion and coniunction of the heart the true naturall mother of all marriage duties Wherefore this promise must be in this respect at least willing and voluntary For albeit it is not necessary neither yet possible that there should be such great measure of true holy and sanctified loue at that time as afterward for that groweth by little and little according to the blessing of God and the faithfull performance of other duties afterward euen to their liues end yet if it be voluntarie and vnfained it is enough and sufficient to make a true contract in the Lord. So as no man ought to separate those whom God hath thus ioyned Secondly we call it voluntary in respect of constraint and compulsion contrary to a free cōsent For if either party be vrged constrained or compelled by great feare of their parents or others by threatning of losse of preferment of health of limbe of life or of any such other like or by any other violent manner of dealing whatsoeuer to yeeld their promise cleane contrary to the motion or good liking of their hearts this kind of promise as it doth not binde the partie to keepe it so it ought to be frustrated broken by the parents themselues or by such maisters as may and ought to command and rule them in such cases If this were not so how could the parties keepe the commandements of God giuing them direction whom to marrie First that they should marrie onely in the Lord. Againe that they should not be vnequally yoked with infidels neither of which they can keepe if their parents might compell them to Contract and marrie It becometh the parents to perswade their children by all good meanes to yeeld their consent rather then to draw them by wicked sleights and cunning drunkennesse or any other wicked and violent meanes For as that is not to marrie in the Lord so all such forced Contracts may be broken and frustrated by the Magistrate who is Gods Lieutenant to redresse such intollerable enormities among the societies of men For if parents may deny marriage to such as haue onely by force and violence obtained the word and body of their child much more may the magistrate deny marriage where onely a verball promise nath bene gotten by violent compulsion and for these causes and in this sense and meaning alone we conclude that Contracts must be voluntary Fourthly it must be a mutuall promise that is either party must make it to other not the man onely nor the woman onely but both the man and the woman though decency and order require the man to do it first and then the woman because he is her head and she his glory and ought to leade and guide her in all things wherein the Lord hath put a pre heminence For if this promise be not mutually made of them both but of one alone it is no true and perfect Contract and therefore may be broken by parents and such as haue authority herein because the party vnpromising is not bound by word or deed but is free in so much that such a Contract is rather so termed then that it is any true Contract indeed But if it be mutuall then it doth mutually and muiolably bind both so that in this regard neither parent magistrate nor any other can or ought to breake it for this being fully performed and accomplished is one principall cause of making two one flesh in such sort as it is written Therefore a man shall leaue his father and mother and shall be ioyned to his wife and they two shall be one flesh c. Genes 2. 24. Also that the man hath not power ouer his owne body nor the woman ouer hers and so to be short hence ariseth all mutuall beneuolence betweene them And therefore a point of great weight and necessitie in no wise to be omitted in a Contract Fiftly we say it must be betweene one man and one woman where first it is to be noted that it may not nor ought not to be betweene any other creatures but man-kind nay neither among brute beasts nor Angels For God hath not ordained or instituted marriage for them neither can it be betweene man and man or woman and woman If any such Contract be either voluntary or by fraud and deceipt by ignorance or errour it is no Contract at all but a meere wicked profanation of Gods ordinance who gaue onely woman to man not woman to woman nor man to man Likewise it cannot be betweene Angels good or bad and woman because God hath set no such ordinance in the nature of these creatures If therefore there hath bene any such matter or shall be attempted by Sathan with any woman as some stories report it is nothing 〈◊〉 but a meere illusion and diuellish practise to deceiue and draw superstitious into the kingdome of darknesse and to intrap them in the chaines of condemnation against which and all other diabolicall illusions we ought to watch and pray continually Secondly it is to be obserued that betweene one man and one woman and not two men and one woman or two women not betweene two women and one man or moe By which is condemned as meere nullities and prophanations all Contracts whatsoeuer made betweene moe then two For it is written And they twaine shall be

sted-mother that is one father and one mother dyeth and another succeedeth and commeth in their stead and roome Therefore to the end that both their loues may be seiled towards the children of the one and the other they must remember that they are stead-father and stead-mother that is in stead of their owne father and mother and therefore they ought to loue them to tender them and to cherish them as their owne father or mother did You must not looke vpon them like Rehoboam who told his people that he would be worse vnto them then his predecessor for then the children will dislike of you and turne from you as his subiects did from him but ye must come to them as Dauid came to the people after Saules death who said Though your Maister Saul be dead yet I will reigne ouer you So ye must say to them though your father be dead or though your mother be dead yet I will be a father or I will be a mother vnto you so the children will loue you as much as they did their dead father or dead mother For that man that is led with discretion reason and consideration will reckon himselfe and his wife all one And likewise she will account her selfe and her husband as one And therefore they ought to account both the children of the one and of the other as common to them both For if friendship make all things common among friends insomuch that they haue loued fauoured their friends children as their owne how much more effectually and perfectly ought marriage to cause the same which is the highest degree not onely of friendship but also of all bloud and kindred But step-mothers do more often offend and faile in this dutie then men by reason that their affections be stronger then mens and many times ouer-rule them and therefore they are earnestly to be admonished and warned that they shew to those motherlesse children no step-mothers friendship but a right motherly kindnesse Let the step-mother aduisedly consider that God hath ordained and appointed her in steast of their owne mother to be to them a right true mother and not onely to regard them as children but as orphane children and that he requireth her to loue them and to do them good as to her owne What a griefe wold it be to her heart if she should know now that her owne children whom she hath borne in her owne body should after her death haue a step-mother that would be rigorous churlish and vnkinde vnto them Doubtlesse those childrens mother that dead is had vpon her death-bed no lesse care for her children Let her therefore alwayes haue in minde this saying of our Sauiour Christ As you measure vnto others so it shall be measured to you againe that is as the step-mother doth intreate the children of her predecessor so another wife may come after her and intreate her children For he that tooke away the first mother and sent her can take away the second mother and send a third which will not be like a stead-mother to hers vnlesse she be like a stead-mother to these Verily a good woman will be vnto her husbands children that which she may heare them call her so often that is Mother For what Christian woman is so farre from all humanitie and naturall affection that will not be moued and mitigated with this word Mother of whom soeuer it be spoken and chiefly of children which cannot flatter but speake euen so from their heart as they would to their owne mother of whom they were borne How sweete is the name of friendship how many iniuries hatreds and displeasures doth it hide and put away Then how much more effectuall ought the sweete name of Mother to be which is full of incredible loue Therefore euery religious and louing wife will be mollified and moued in her heart and mind when she shall heare her selfe named Mother by any of her husbands children Otherwise she shall shew her selfe to be more vnnaturall and vnkind then the wilde sauage beast for there is no beast so outragious and cruell but if any other yong beast of her owne kind fawne vpon her she will by and by shew kindnesse and mildnesse vnto it And shall not her husbands children make her kind louing vnto them when they call and speake vnto her by the louing and sweete name of Mother 3. The third and last point that appertaineth to the duty of wiues is that they do not weare gorgeous and sumptuous apparell or broidered haire trimmed with gold but that after the example of holy women which trusted in God they be sober in outward apparell garnished and decked inwardly with vertues of their minds as with gentlenesse meeknesse quietnesse and chastitie which indeed are most precious things in the sight of God This point is plainly spoken of by the Apostle to Timothie Chap. 2. vers 10 in which place he so flatly condemneth both the excesse and pride of apparell as also the pompe curiositie and wantonnesse which women vse in trimming their heads by plaiting criping broyding curling and curiously laying out that no man can say more against it in few words then he hath spoken to the vtter dislike thereof For if a man should occupie himselfe and giue liberty to his pen to write of the horrible abuse and excessiue pride that many women are guilty of in this behalfe he should rather want time to write then matter to deliuer Therefore such women as will not reforme themselues we leaue them to the Lord who no doubt will in his appointed time not onely seuerely punish them but also their husbands for suffering this great wickednesse and dissolutenesse in their wiues as he did the Iewes for the same sinne as plainly may be teene in Esay 3. 16. c. For so it falleth out according to the common Prouerbe that pride goeth before and shame and destruction commeth after And on the contrary part we hope that such women as be true professors of Christ and his religion will both attire and dresse their heads so decently and also content themselues with such comely apparell as best beseemeth their calling and degree So as by their good example they may draw on other women to reforme themselues in this behalfe and so rather come short of that which their abilitie and place would serue to maintaine then any way to exceed therein to the slander of their profession And let them not so much regard what thing they would faine haue but rather what they cannot well be without so that whatsoeuer they haue no need of is too deare of a farthing The dutie of Parents towards their children THis dutie consisteth in foure points First that fathers and mothers do instruct and bring vp their children euen frō the cradle in the feare nurture of the Lord. Secondly that they bring them vp in shame fastnesse hatred of vice and loue of all vertue

tender yet when they be come to some years of discretion as to fifteene or sixteene which time is most fit for reprehension because then by all reason it should soonest enter and which time againe is most dangerous be cause then our affections are most strong in vs oh then they be growne to mens and womens eftate they may not be reprehended they may not be disgraced But know thou oh wise parent that so long as thou hast a child so long thou art a parent and so long as thou art a father so long thou must carry a fatherly authoritie and power ouer him 5. The fift helpe is chastisement and it may well be called a helpe because where reprehension will not serue that must helpe and this must be vsed in order and method as the skilfull Physition will not giue his strong and bitter pill before his preparatiue lest the working of it should be hindred by the stubburne and indurate obstructions so the wise parent in curing his sonnes vices must not strike before he hath reprehended or preadmonished lest either he be too much caft downe and discouraged or waxe obstinate This kind of physicke as it is more strong then the former so it hath a more forcible and excellent working For great is the godlinesse in that seueritie by which the power of sinning is taken away And againe Salomon in the 22. of the Prouerbes verse 15. saith more worthily Foolishnesse is bound in the heart of a child but the rod of correction shall driue it away And againe in the 13. Chapter verse 24. He which spareth the rod hateth his sonne that is he is an enemie vnto him Wherefore know thou this ô thou father that when thou feest thy sonne dangerously sicke with the disease of sinne and doest not vse this helpe or remedie which God in his holy word hath prescribed vnto thee thou art accessarie to thy childs death as an enemie and his bloud shall be required at thy hands because where thou mightest haue saued him thou hast wilfully cast him away For Gods loue good parents looke to your children Oh that parents had lesse carnall affection and more wisedome for euery parent is blind in his owne children Oh is it not a pitifull thing that parents should themselues make graues for their owne children and burie them quicke without all compassion and thinke they do well in it And is it not a follie aboue all follies that while the parent layeth his hand vpon his childs mouth to keepe away the cold winde he presseth it downe so hard that he strangleth him there-with Thus many a father and mother in the world haue killed their deare ones by their inordinate loue and cockering of them and thus many poore infant must still be murthered because parents will not be warned Parents are bound by the law of nature to loue their children for what a crueltie were it not to loue them that they haue begotten and borne But yet wisedome requireth that they some what dissemble and hide their loue specially to those children that be of some reasonable discretion lest they should take boldnesse thereupon to do what they list For if we well consider of mans nature that it is euill euen from his birth we shall then find the young child which ly eth in the cradle to be both way-ward and full of affections and though his bodie be but small yet he hath a great heart and is altogether inclined to euill and the more he waxeth in reason by yeares the more he groweth proud froward wilfull vnrulie and disobedient If this sparkle be suffered to increase it will rage ouer and burne downe the whole house For we are changed and become good not by birth but by education For like as planting and carefulnesse hath great power in all growing things euen so hath education greater vertue and strength yea and better fruit in the diligent bringing vp of their children Therefore parents must be warie and circumspect that they neuer smile or laugh at any words or deeds of their children done lewdly vnhonestly naughtily wantonly or shamefully not to kisse and commend them for so doing For children will commonly accustome themselues vnto such things as they shall see and perceiue to be pleasing and delightfull to their father and mother Therefore they must correct and sharpely reproue their children for saying or doing ill and make it knowne vnto them that they be neither well pleased nor contented with their so doing but that it greatly disliketh them And againe on the other side let them kisse and make much of them whensoeuer they shall see or heare them do any thing that is a signe of goodnesse But such is the fond and too much cockering affection of some parents towards their children that there is more need in these dayes to teach and admonish them not to loue them too much then to perswade them to loue them For Dauids darling was Dauids traytor And this is the manner of God and his iust iudgement that when any father or mother begins as it were to set their child or any thing else in the roome of God and so loue the same aboue him which gaue it either to take away the childe or the thing or else to take away the parents before they prouoke him too much For as the Ape doth with too much embracing well-neare kill her young whelpes so likewise some vndiscreet parents through immoderate loue and ouer-much pampering and cherishing do vtterly spoile and marre their children Therefore if parents would haue their children liue they must take heed that they loue them not too much for the giuer is displeased when the gift is more esteemed then he We may see by experience how that many children of good wit 〈◊〉 towardnesse are marred and spoyled for want of good education and so get those vices from their tender yeares which all their life after do for the most part accompany them For when parents do either too much cocker their children or by their leud example allure to naughtinesse or neglect due instruction what other thing I pray you can come to passe then which we see in trees which from the beginning being neglected become crooked vnfruitful Contrariwise they that are pruned erected ordered and watered with the hand and cunning of the husbandman are made straight fertile and fruitfull So the manner of life education and custome are of great importance to moue to vertue What a great folly is it in parents to toyle themselues and be occupied in getting riches and to be nothing carefull for their children for whose sake riches are gotten Assuredly there can none more precious and better heritage be left vnto children then if they be well and vertuously brought vp from their tender age and be rightly instructed vnto vertue from their infancie This patrimony remaineth with them continually nothing at all subiect to the stormes and troubles of fortune But we

alone nor in publike societie of men onely but euen within the secret of our owne walles and towards such as be abiding vnder the same roofe And if we desire to walke with God as Enoch did we must set vp this light for our selues to liue by at home For then we do no iniquitic when we walke in his way Where no wisedome is vsed in gouerning families there all goeth to wracke and there many enormities are to be found as wofull breaches betweene man and wife gracelesnesse and vnthrifrinesse of children lewdnesse of seruants and foule escapes And where carnall pollicie ruleth and not the wisedome which is from aboue there all that is done tendeth to the ease pleasure and profite of this life wherein it is fitter for bruite beasts then for men to seeke their felicitie Now that there is a good kind of gouerning of a familie which they who follow wisely may be said to gouerne well appeareth out of the first Epistle to Timothie 3. verse 4. 5. One that guideth his house well c. And after He that knoweth not to gouerne his owne house c. Whereby it is euident that there is a way of ordering the family aright and there is no misgouerning of it To set downe this good gouernment exactly is a hard matter Here onely we will note some things which do appertaine vnto that gouernment which we speake of And to do it more orderly that it may be the better vnderstood we must consider that as may also be gathered out of that place of Timothie there are two sorts in euery perfect familie 1. The Gouernours 2. Those that must be ruled And these two sorts haue speciall duties belonging to them the one towards the other in the carefull performance whereof from the one to the other consisteth the good gouernment of a familie The gouernours of a family be such as haue authoritie in the familie by Gods ordinance as the father and mother maister and mistrisse To whom as God hath giuen authoritie ouer their children and seruants so he would haue them to vse it to the wise gouernment of them not onely for their owne priuate profit credit or pleasure but also for the good of those whom they are to gouerne for by a wise gouernment much good cometh to the parties gouerned If maisters then or parents do not gouerne but let seruants and children do as they list they do not onely disobey God and disaduantage themselues but also hurt those whom they should rule for when as any haue such libertie to do as they list it maketh them grow out of order to the prouoking of Gods displeasure and curse against themselues wheras if they had bene held in by the bridle of Gouernment they might be brought to walke so as the blessing of God might follow them in their courses All gouernment of a familie must be in comelinesse or decencie that is it must be such as is meete and conuenient both for the gouernour and for the persons gouerned And therefore it is impossible for a man to vnderstand how to gouerne the common wealth that doth not know to rule his owne house or order his owne person so that he that knoweth not to gouerne deserueth not to reigne Lordlinesse is vnmeete in an houshold gouernment and yet familiaritie with such as are vnder gouernment breedeth cōtempt Againe for the persons gouerned all in the familie are not to be gouerned alike There is one rule to gouerne the wife by another for children another for seruants One rule for yong ones another for old folkes The gouernment of a Familie tendeth vnto two things specially First Christian holinesse And secondly the things of this life By the first God is glorified by the second this present life is sustained in such sort as God seeth good for vs. How-soeuer where Humane pollicie is the rule of Household gouernment there men onely haue an eye to the things of this life yet they which fetch their Wisedome to rule by out of the Word shall vnderstand that their gouernment must not onely be ciuill but godly also that is they must seeke to haue holinesse found in their habitation whereby God may be glorified as well as riches gotten that they may be comforted This hath bene the course of holy men in former Ages Abraham flected often from place to place yet he built an Altar wheresoeuer he became yea and trained vp his Familie in the feare of God He did not seeke excuse in his vnsetled estate to let passe the cares of holinesse Holie Iob was not contented onely to worship God himselfe alone but sanctified his sonnes that is prepared them to worship God with him Iacob at his returne from Padan-Aram purged his Familie and set vp Gods worship there Iosuab saith Though others would forsake the Lord yet he and his Familie would cleaue vnto him and serue him The vertuous Woman openeth her mouth in wisedome and teacheth mercie vnto her seruants Many of the faithfull when they themselues beleeued in Christ laboured to bring their families to the faith also Parents are also commanded to bring vp their children in the instruction and information of the Lord. By all which places it is euident that religion must be stirring in Christian families that good gouernment looketh to bring godly behauiour into families as well as thrift and good husbandry For want of this care many parents leaue their children faire faces and foule minds proper bodies and deformed soules full coffers and emptie hearts For want of this God may dwell in Churches if he will but he hath no abode allowed him in priuate families For will God be where he may not rule but must be an vnderling and stand and looke on when profit and pleasure shall be serued and aloft Yet the Spirit of God saith That God will come and dwell with them that loue him and keepe his Commandements Where therefore holinesse is not sought for in families there God hath no friends norlouers nor walkers with him howsoeuer they will sometimes come visit him in the Church Besides the ill successe that such walkers haue who make their houses Temples to Mammon and riches should teach vs to haue a principall respect to God in Christianity ruling our houses Manie thriue not but put that which they get into a bottomles bagge For God who hath none or the lowest regard in their courses and household affaires with-holdeth his blessings from them and then in vaine do men rise early and go late to bed and eate the bread of carefulnesse Others thriue but it is a wofull thrist that serueth to harden the heart and to bewitch the soule with loue and liking of this world For Gods iust iudgement is vpon many this way because they will needs serue their owne commodity chiefly at home the Lord giuing them vp to thēselues they neuer serue him

The husbands dutie is to loue their wiues as themselues of which loue the loue of Christ towards his Church is a liuely patterne And because many husbands pretend the infirmities of their wiues to excuse their owne hardnesse and crueltie the Apostle willeth them to marke what manner of Church it was when Christ ioyned it to himselfe and he doth not onely not loath all her filth and vncleannesse but ceasseth not to wipe the same a way with his cleannesse vntill he haue wholly purged it and made it holy And seeing that euery man loueth himselfe euen of nature Therefore saith the Apostle the husband shall striue against nature if he loue not his wife which he proueth first by the mysticall knitting of Christ and the Church together and then by the ordinance of God who saith that the husband and wife are one that is not to be diuided The husband is alwayes to remember that he be not fierce rigorous hastie nor disordered with his wife for then there will neuer be vnitie and concord betwixt them If the wife do not learne to keepe silence and the husband to haue patience it shall rather be the dwelling of fooles then the house of friends For where the husband wanteth wisedome to gonerne and the wife patience to suffer they shall be forced it is to be feared in continuance of time to part house or else euery day to be iarring and brawling Euery married man ought also to remember this that either his wife is wise and religious or else she is foolish and irreligious If he be matched with a wife that is sottish foolish and ignorant of God and his word it will little auaile or profit him to reprehend or chide her and if he be married to one that is wise and religious and knoweth her dutie out of Gods word then one sharpe and discret word is sufficient because if a woman be not corrected by that which is wisely and discretly said she will neuer amend by that which is threatned When the wise shall be inflamed with ire wrath malice or enuie the husband ought to suffer her and after the heate is somewhat cooled and the flame quenched then mildly to admonish her for if she once begin to lose her shamefastnesse in the presence of her husband then it is likely that there wil often follow brawlings and quarrels betwixt them And as the husband ought at all times to shun brawlings and quarrellings with his wife so much more he ought to auoid the same when they shall be newly married For if at the beginning she shall haue cause to abhorre and hate him then late or neuer will she returne to loue him faithfully Therefore at the beginning of their marriage the wise and discret husband ought to vse all good meanes to winne the good liking of his wife towards him for if then their loue be fixed and truely setled one towards the other although afterwards they come to some houshold words and grudgings yet it proceedeth but of some new vnkindnesse and not of old rooted hatred and therefore the sooner remedied For loue and hatred be mortall enemies and the first of them that taketh place in the heart there it remaineth a dweller for the most part all the dayes of life in such wise that the first loue may depart from the person but yet it will neuer be forgotten at the heart But if the wife from the beginning of marriage do take the heart to loath and abhorre her husband then a miserable life wil follow to them both For although the husband shall haue power to force his wife to feare and obey him yet he shall neuer haue strength to force her to loue him Some husbands do boast themselues to be serued feared and obeyed in their houses because the wife that abhorreth doth feare and serue her husband but she that indeed liketh doth loue him and cherish him As the wife ought with great care to endeauour and by all good meanes to labour to be in fauour and grace with her husband so likewise the husband ought to feare to be in disgrace and disliking with his wife for if she do once determine to fixe and settle her eyes and liking vpon another then many inconueniences will ensue and follow The husband ought not to be satisfied with the vse of his wiues body but in that he hath also the possession of her will and affections for it sufficeth not that they be married but that they be well married and liue Christianly together and be very well contented And therefore the husband that is not beloued of his wife holdeth his goods in danger his house in suspition his credite in ballance and also sometimes his life in perill because it is 〈◊〉 to beleeue that she desireth not long life vnto her husband with whom she passeth a time so tedious and irksome And if any vnkindnesse or displeafure should happen to be at any time betwixt the husband and the wife yet neither of them ought to impart or to make it knowne vnto any one of their neighbours for if they be such as wish them euill they will reioyce at it and if they be such as wish them well then they minister matter whereof to talke That husband that is matched and doth encounter with a wife that is a dizzard a foole a babbler light ofbehauiour a glutton a chider slothfull a gadder abroad vntractable iealous or dissolute c it were better for him to be a slaue to some honest man then a husband to such a wife The best rule that a man may hold and practise with his wife to guard and gouerne her is to admonish her often and to giue her good instructions to reprehend her seldome neuer to lay violent hands on her but if she be good and dutifull to fauour her to the end she may continue so and if she be shrewish and way ward mildly to suffer her to the end that she waxe not worse But some husbands be of so sowre a nature and so vnpleasant in their behauiour that they can hardly be loued no not of their wiues their countenance is so lowring their company so currish that they seeme angry euen when they are best pleased they cannot speake faire scarce will they laugh when their wiues laugh vpon them a man would say they were borne in an angrie houre This is also a dutie not to be forgotten namely that 〈◊〉 be diligent and carefull to make prouision for their houses to cloath their wiues decently to bring vp their children vertuously and to pay their seruants duely because that in voluntary matters men may be negligent but the necessities of the house do neither suffer negligence nor forgetfulnesse The duty of the husband is to get goods and of the wife to gather them together and saue them The duty of the husband is to trauell abroad to seeke liuing and the wiues dutie is to keepe the

21. 2. Tim. 3. 2. 3. 4. 5. 2 The riches of the body Beautie Chuse a wife for vertue onely Pro. 19. 14. Seek no match in marriage aboue thy 〈◊〉 Equalitie in marriage to be respected Of the choise of a wise A good wife is aboue all things to be craued of God by prayer Heb. 13. 4. Ephes. 5. 25. 26. 27. Three causes of marriage Psal. 51. 5. The second cause wedlocke lawfull for such as haue not the gift of chastitie The third cause This is often found most true that such as are contemners of marriage are most offenders against marriage and liue most vnchastly 21. Pet. 2. 7. By honour is meant that the husband is to sustaine and relieue the wants of his wife to support vphold beare with her infirmities as the weaker vessell Besides the prayers had with their family they must pray priuately Gen. 25. 21. 1. Cor. 7. 3. 4. 5. Col. 3. 19. Anger in a husband is a vice The roote of bitternesse to be weeded out by the spade of patience How when the husband ought to reproue Faults sometimes must be couered with loue Not to take vnkindnesse for euery trifle Ephe. 5. 25. 26 27. 28. 29. The husband is to the wife in Gods stead Husbands may 〈◊〉 be rigorous 〈◊〉 their wiues especially when they be new married Prou. 20. 3. The wife is not to be vsed or intreated as a handmaid or seruant but as a fellow Prou. 8. 7. 14 9 15. 5. 18. 2. 27. 22. Prou 9. 9. 19. 25. Gen 16. 6. The falling out of louers is a renewing of loue That man is miserable that is married vnto a foolish woman Husbands must prouide things necessarie for the house A mans house will continue by prouision before hand and by order in his expences 1. Tim. 5. 8. But where disorder is in a house it cannot endure Spare in time and spend in time for sparing is a rich purse The honour of the husband dependeth on the wife 1. Cor. 11. 7. The third point Can. 4. 9. 10. 1. Cor 9. 5. 1. Pet. 3 7. 1. Cor. 11. 3. Ephes. 3. 23. Ephes. 5. 28. 29 1. Sam. 1. 8. Gal. 6. 2. Gen. 1. 28. Gen. 2. 18. The causeswhy the husband should loue his wife The husband must loue his wiues kinsfolkes Gen. 26. 8. 9. 1. Cor. 7. 4. Duties common both to the husband the wife 1. Cor. 7. 2. Gen. 1. 18. 1. Cor. 7. 5. Ephes. 5. 15. Tit. 2. 5. Mat. 5. 44. Gen. 6. 2. Psal. 38. 22. Mat. 19. 5. Ephes. 5. 31. Gen. 31. 4. 5. c. Math. 19. 6. Pre. 2. 27. Mal. 2. 14. Mat. 19. Leuit. 20. 10. Ioh. 8. 5. Mat. 19. 8. Mat. 19. 6. 1. Cor. 7. 12. 1 Cor. 7. 11. Obiection Answer 1. Cor. 7. 29. 1. Pet. 3. 7. 1. Pet. 3. 7. Gen. 30. 1. 1. Sam. 1. Gen. 16. The best pollicie in marriage is to begin well 1. King 12. 7. 8. c. Iudg. 19. 3. Prou. 15. 1. Gal 5. 9. Gen. 22. 11. Psal. 133. 1. Leuit. 24. 5. Mat. 12. 25. Gen. 19. 33. Gen. 18. 3. Pro. 12. 4. Gen. 2. 23. Ephes. 5. 29. 1. Pet. 3. 1. Ephes. 5. 22. Col. 3. 18. 1. Cor. 7. 2. Wiues must be seruiceable obedient vnto their husbands and stand in a reuerend awe of them Ephes. 5. 24. Cheerefull in countenence Gen. 27. 9. Gen. 2. 23. 24 Math 19. 5. 1. Cor. 6. 16. Eihes 5. 31. How the wife ought to behaue her selfe vnto her husband Rom. 12. 15. 2. King 2. 6. Gal. 6. 2. 1. King 21. 5. 1. King 14. 4. Gen. 12. 1. Gen. 2. 18. 1. Cor. 1. 27. 1. Pet. 3. 1. 2. King 5. 3. 49. Hest. 7. 3. 〈◊〉 32. 21. 〈◊〉 10 19. Prou. 5. 18. 19. 1. Sam. 16. 23. 1. Sam. 25. 3. Gen. 38. 4. Gen. 33. 1. Why wiues are called huswiues Tit. 2. 5. Pro. 7. 12. 2. King 30. Gen. 18. 9. 2. King 4. 22. Ephe. 5. 22. 23. 〈◊〉 Cor. 11. 14. 34. Gen. 18. 12. 1. Pet. 3. 6. Ephes. 5. 24. Gen. 3. 1. 1. Tim. 2. 14. Num. 30. 7. Pro. 14. 1. 18. 22. 19. 14. 31. all The wife must keepe a good tongue When the wife doth hold her peace she keepes the peace The cause of domesticall combats Silence becometh a woman Lacke of knowledge of Gods word is the principall cause why wiues do not their duties to their husbands One heart and one will How the loue faithfulnesse and dutie of married folkes may be kept increased They must secretly keepe no euill will in their minds but tell their griese 1. Sam. 25. 36. 37. 1. Cor. 7. 10. 11 12. 13. 14. 15. 16. Mat. 19. 6. Mat. 19. 9. Luke 16. 18. The wife ought to obey her husband in all things that be honest and agreeable to Gods word Gen. 3. 16. Hest. 1. 20. 22. Numb 30. 7. 8 9. 1. Pet. 3. 6. It is a speciall dutie of a mother to giue her children sucke her selfe 1. Tim. 5. 10. Gen. 22. 7. 1. Sam. 1. 23. Exod. 8. Cant. 8. 1. Psal. 22. 9. Mat. 2. 14. Luke 2. 7. 12. 1. Tim. 5. 10. Stepfathers stepmothers their duties The husband must so praise his first wife she her first husband as it be not done to the offence or reproch of either to the other Iealousie which is the suspecting of adulterie in the married parties ought wisely and carefully to be suppressed in both parties without apparent matter The very name of stepfather stepmother teacheth them their dutie 1. King 12. 13. 2. Sam. 2. 7. As wiues ought to go comely plainly and handsomly in their 〈◊〉 so they must in any wise beware of pride riot or excesse therein Pride is hatefull before God and man be not therefore proud for thou art but dust ana ashes Prou. 16. 18. Titus 1. 3. Temperance in apparell The dutie containeth foure points Namely in teaching or instructing them in religion in manners good example of life and skill of an occupation The first point The children of Christians ought not to be called by any papish name We are neither better nor worse in respect of our names Iosua 10. 3. The name profiteth none in whom vertue is not conuinced Luk. 1. 59. 2. 21. Proper names are also giuen vnto vs for this vse and end that is to distinguish between man man Instructing correcting prayer make good children and happy parents Deut. 6. 7. 8 4. 9. 11. 19. Psal. 78. 5. 6. 78. Iosu 4. 6. Exod. 12. 26. 27. Gen. 18. 19. 1. 〈◊〉 28. 9. Act. 10. 2. 2. Tim. 1. 5. Parents must performe their dutie to their children moderately with great grauity and authority Which is done by example Fruits are wont to take their shape nature of the tree Deut. 6. 5. 6. 7. 31. 13. 1. King 17. 10. c. 2. King 4. 1. c. Ioh. 4. 53. Luke 19. 9. Act. 10. 44. 2. Tim. 1. 5. 3. 15. Ezech