A care-cloth

For the first, Gods blessing is largely and firmly promised unto those children, that do honour their Parents; but his curse must needs follow them (by the law of contraries) that shall dishonour them. If therefore a man, in the very Preface, as it were, to his Marriage, shall thrust the blessing of God from him, in refusing to honour, and shall pull the curse of God upon him, in dishonouring his Parents (the chief instruments of his being, under God, the conduit Pipes, by which God hath derived all the benefits of Nature unto him, and to whom he stands most deeply, and unrequiteably engaged, by the receiving before-hand, of many and great comforts and good turns;) how is it possible, but that he must create a world of mischief to himself? He goes to marry without, and against Gods liking, that goes to marry without, and against the liking of his Parents, only so, ⟨p. 70⟩that his Parents do not abuse their power over him against the will of God. For it is abundantly plain by the Scriptures, that God hath committed his power, of giving a daughter to a son, or taking a daughter for a son, unto the Parents of that son or daughter, saying to the Parents of Israel; Thou shalt give, or not give thy daughter; thou shalt take, or not take a daughter to thy son. Wherefore a child's duty in this case, is not to suffer his, or her affections to be wedded unto any person, before the Parent have showed his good liking; or if any affection to any particular person shall arise in them, then to do as Samson did, go unto the Parent, and request their consent, and help. Yea, even the son of Hamar, an Heathen, had learnt this lesson, and caused his father to be his spokes-man to Jacob for Dinah. Yea, that child that shall find a need of marriage, ought not to conceal his need from his Parents, no more then from God, whose deputy the Parent is in that behalf, but to crave of God first, and then of the Parent, to provide a remedy for his disease. Religion and Discretion, Nature and Grace, do all concur, in requiring of children this duty, and prescribing this rule unto them in marrying. If crosses come, whither must the afflicted person run for comfort, but to Parents and friends? Which, how can he do, if he have refused their direction in marrying? When sorrows pinch, what ease is there, but in craving help of God?

For the first, Gods blessing is largely and firmely promised vnto those children, that doe honour their Parents; but his curse must needs follow them (by the law of contraries) that shall dishonour them. If therefore a man, in the very Preface, as it were, to his Marriage, shall thrust the blessing of God from him, in refusing to honour, and shall pull the curse of God vpon him, in dishonouring his Parents (the chiefe instruments of his beeing, vnder God, the conduit Pipes, by which God hath deriued all the benefits of Nature vnto him, and to whom he stands most deepely, and vnrequiteably ingaged, by the receiuing before-hand, of many and great comforts and good turnes;) how is it possible, but that he must create a world of mischiefe to himselfe? He goes to marrie without, and against Gods liking, that goes to marrie without, and against the liking of his Parents, onely so,