Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wit_n	woman_n	year_n	23	3	4.6292	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23127	A woorke of the holy bishop S. Augustine concernyng adulterous mariages written by him to Pollentius, diuided into two bookes, very necessary to be knowen of all men and women; De adulterinis coniugiis. English	Augustine, Saint, Bishop of Hippo.	1550 (1550)	STC 955; ESTC S113335	42,086	158

A woorke of the holy bishop S. Augustine concernyng adulterous mariages written by him to Pollentius diuided into two bookes very necessary to be knowen of all men and women LONNDINI ANNO. 1550. The fyrst booke RIGHT welbeloued brother PolleÌ„tius the firste questioÌ„ of those which you writyng vnto me intreated as by way of consultacion is that the Apostle sayth To those that bee in mariage I commaunde not I but the Lorde that a wyfe do not go from her husbaÌ„d but if she go from him that she remayne vnmaried or els be reconcyled to her husband again And that an husbande putte not away his wyfe Whether it ought so to bee taken and vnderstonded that the womaÌ„ is prohibited to marye whiche goeth from her husband without cause of fornication for that is your opinioÌ„ or els as I thought in those bookes whiche manye yeres ago I wrote vpon the sermon in sainct Mathewes gospell whiche our sauiour made vpoÌ„ the mountaine that he commaunded those women to remaine vnmaried which did go from their husbandes for that cause whiche is only permitted that is to say the cause of fornication For you thynke that a woman goyng froÌ„ her husbande ought not than to marye if she go away beyng not compelled by any fornicatioÌ„ of her husband And you considre not if her husband geue no cause of fornication that than she ought not to remaine vnmaried if she go away but she ought not at all to go froÌ„ him For truely she that is coÌ„maunded to remaine vnmaried if she go from her husband hath not the libertie of goyng awaye taken from her but the libertie to be maried Whiche saiyng of you if it be true than is libertie geuen to those women that be disposed to liue in continencie not to tarry nor regarde the consent of their husbandes that the saiyng of the Apostle let not a woman go froÌ„ her husband should seme to bee commaunded to theim that may chose not continencie but suche a deuorse as may bee lawfull to ioyne with other in mariage Therfore it shal be lauful to those women that loue to desyre no company of maÌ„ nor to beare the yoke of mariage to forsake their husbandes yea without any cause of fornication and accordyng to the Apostles saiyng to remain vnmaried And men likewyse for there is like forme in both if they wyl liue contineÌ„tly may without the consent of their wyues forsake them remaine without any mariage For than as you thynke they may seke newe mariages if the deuorse be for the cause of fornication But when that cause is not than it foloweth after your mynd that the wyfe either ought not to go from her husband or if she go from him to remaine with out mariage or els to returne to her former husband again Therfore whan there is no cause of fornication it shal be lawful to either of theim to chose one of these thre thynges either not to go one froÌ„ the other or if either parte go away to remaine so or if they do not remain so then not to seke theÌ„ another but to returne to their former husband or wyfe againe And where is than that the same Apostle would not y t either of y e maryed parties shuld defraud the other in their carnall debt no not for a tyme for this cause also that they might wholy with more feruent diligeÌ„ce applie them selues to praier but by their mutual consent Howe shall this be saued that the Apostle sayth But for fornicatioÌ„s let euery husbaÌ„d haue his wyfe euery wife haue her husband And let the husbaÌ„d pay his debt to his wyfe and likewyse the wyfe to her husbande The wyfe hath not power of her body but the husband likewise the husband hath not power of his body but the wyfe How shal this be true except when the one partie wyll not the other partie may not liue in continencie For if the wyfe may so put away her husband that she may remain vnmaried then the husbaÌ„d hath not power of her body but she her self Whiche is also vnderstaÌ„ded of the husband Moreouer when it is sayd whosoeuer putteth awaye his wyfe exceptyng the cause of fornication maketh her to bee an adultresse Howe shall wee vnderstande this saiyng but that a man isprohibite to put away his wyfe if there be no cause of fornication and it is tolde why lest he make her to bee an adultresse Truely therefore because although she put not him away but be putte away her selfe she shall be an adultresse if she marry Therfore for this great harme and inconuenience it is not lawfull for a man to putte away his wyfe but for the cause of fornication For then in puttyng her awaye he dothe not make her an adultresse but putteth away an adultresse What if the man say I put away my wyfe without any cause of fornication but for that he wyll liue chast in continencie shal we therfore say that he dothe lawfully that he dothe Who dare say so that vnderstaÌ„deth the wyll of the Lord saiyng that he would not haue the wyfe put away no not because the maÌ„ would liue sole and chast which excepted only the cause of fornication But lette vs returne to the very wordes of the Apostle saiyng To theim that bee in mariage I commaunde not I but the Lord that the wyfe go not from her husband but if she go to remaine vnmaried And let vs aske of him as it were consult with him beyng present Why diddest thou say O Apostle if she go froÌ„ her husband let her remayne vnmaried Is it lawful for her to go away from him or is it not lawful If it be not lauful why doest thou commaunde her goyng from her husbaÌ„d to remain vnmaried But if it bee lawfull than truely there is a cause why it should be lawfull This cause with no serchyng is founden but onely that which our sauiour excepted that is to say the cause of fornication And therfore the Apostle coÌ„maunded not a wyfe that did go from her husband to remaine vnmaried except she went from him for that cause for whiche onely it is lawfull for a wyfe to go from her husband For where it is sayd I commaunde her not to go away but if she do go away to remaine vnmaried God forbyd that she that so goeth away that she must remaine vnmaried should do any thyng against this commaundement Howe therfore is she commaunded to remaine vnmaried if she go away except ye vnderstaÌ„d her that may lawfully go away which is not lawful to any wyfe but in case her husband committe fornication Who is it that wyll say if a wyfe go froÌ„ her husband without cause of fornication let her remain vnmaried seyng that she may not at all go froÌ„ him but for fornication Therefore I thynke that you nowe perceiue howe muche this your vnderstaÌ„dyng is contrarie to the bonde of mariage where

than truely she shall not be called an adultresse duringe her husbaÌ„des lyfe yf she be wyth an other man but hauinge no husband she may be maryed to her own husbaÌ„d He that is of thys minde doo you not see how moch he thinketh agaiÌ„st y e Apostles minde Which thing is not your opinioÌ„ but this folowethe your opinioÌ„ Chaunge therfor the antecedeÌ„t yf ye wil beware auoid y e coÌ„sequeÌ„t And say not y t the dead man or dead wife may in this place be vnderstaÌ„ded for the man or wife coÌ„mittinge adultery Wherfor after y e holsom doctrine teachinge the womaÌ„ is bownden so longe as her husbaÌ„d lyuethe y t is to say is not departed oute of hys body For a woman maried be of the Apostles mind that we say not a man committing adultery is to be counted as a dead man and y t therfor it is lawful for his wife to marye an other man For although adulterie be death not of y e bodye but of the soule whiche is worse yet the Apostle spake not of that deathe when he sayd yf her husband be dead she may marie to whom she will but of that onely deathe wherby a maÌ„ departeth oute of his bodye For yf by the mans adulterie the boÌ„d of matrimonye be dissolued than foloweth that absurditie which I tolde before ought to be auoided that the wife also by her fornication shuld be loosed from y e bond yf she be loosed she is free from the law of her husband and therfor which thing is moste foulishly spokeÌ„ she shall be no adultresse yf she be with an other man because by her own adultery she is departed froÌ„ her former husband Which thinge yf it be so far wide of truthe y t no man I speake not onely of Christianes but no commen wit will admit it than truely the womaÌ„ is bownden so long as her husband liueth and to speake more plainly so long as her husband is in his bodye And after lyke forme and maner the husbaÌ„d is bownden so longe as y e womaÌ„ lyuethe in her bodye For whiche cause yf he wil put away the adultresse let hym not marye an other womaÌ„ leste he him selfe doo coÌ„mit y t he blameth in his wif. Likewise yf the woman put hym awaye let her not couple her selfe to an other for she is bownden so longe as her husband lyueth nor she is not delyuered from the law of her husbande except he be dead that she be no adulteresse if she be with on other man And wher as it is thought hard to you that after adoulterye the one partye shulde be reconciled to y e other it shal not be herd yf faith be present For why shulde we reken them as yete adulteroures whome we beleue be eyther wasshed bi baptisme or healed by penaunce Thes crimes in the olde lawe of God wer purged by no sacrifyces which by the bloud of the new testameÌ„t without any dowbte are purged therfore than it was prohibyte all to gyther to take agayne hys wyfe after shee hade been defyled by an other man althoughe Dauid as beynge a prefigurer of the new testameÌ„t without any delaye tooke agayne the dowgther of Saul which her father had separated from Dauid gyuen to an other But nowe after that Christe hathe sayd to the woman taken in adulterye And I also wil not condemne the go thy ways synne no more hereafter who vnderstaÌ„deth not that the husbande owghte to forgyue that he seeth y e Lord of them both dyd forgyue and that he oughte not now to call her an adulteresse whose crime at her penance he beleueth is forgiuen by the mercyfulnes of God But the vnfaythfull mens vnderstanding abhorreth thys in so moch that some hauing litle faith or rather beynge enemyes of true faithe fearing as I suppose that libertye to synne without punishemeÌ„t is giuen to their wyfes wold pul out of ther bokes that which the Lorde dyd in pardonyng the womaÌ„ takeÌ„ in adulteri as though he had permytted and giuen libertye to synne that said syn no more herafter or els that the woman ought not to be made hole of god the phisyciane by the remission of that synne lest they being infected not wholle myght be offended For these men that be displeasede with thys fact of the Lord be not them selfes chaste nor yet chastitie dothe not make them so seuere extreme but rather they be of that numbre of men to whom the lord said which so euer of you is with out synne let him first cast a stone agaynste her sauyng that they afrayed bi their own coÌ„scieÌ„ces went away ceased to rempte Christe or to persue the adultresse but these bothe beyng sicke theÌ„ selfes reprehend the Phisicyane also beynge adulterours be cruell against women committing adulterie to whom yf it wer saide not as it was to the Iewes he that is without synne for who is wythout sinne but he that is without this sinne let him first cast a stone against her than perchaunce they that wer greued for not kyllynge the adulterouse woman wold consider with what great mercy of god they them selfes wer spared and fauored that beynge adulterours yet wer alyue When we say these thynges to them not onely they wyll remyt nothinge of ther seueritie but be more ouer angrie at y e veritie and truthe it selfe and speake and answer thus but we be men Shall the dignitie of our kynde beynge men susteyn thys iniurie that we shulde be compared to women in sufferynge of punishment yf we commit any fornicatioÌ„ with other women besyde oure wiues As though they ought not therfore the more to refreyn lyke men theyr vnlawfull desires and lustes because they be men as though they ought not therfore the more to gyue them selfes as examples of thys vertue to ther wifes because they be menne as though they ought not therfore the lesse to be ouercommed with filthy pleasure because they be men as thoughe they ought not therfore the lesse to serue the waÌ„tones of the fleshe because they be men And yet they be angrie yf they heare that adulterouse men doo suffre lyke punyshment wyth adulterouse women saynge they ought to be punished so moche the more greuously as it perteynethe more to them bothe to ouercom women in vertue and to rule them by example I speake to ChrysteÌ„ men that with faithe heare thys saiyng the man is the head of the woman wher thei knowlege y t thei ought to be the guydes and the women to be the folowers And therfore the man muste beware that he go not that way by thys lyuinge that he fearethe hys wyfe wyll go by folowynge But they that be displeased that lyke forme of chastytie be kepte betwen man and wyfe and chose rather specially in thys matier to be vnder the lawes of y e world than of Christe because the ciuill lawes of the world seme to bynde men not with the same bondes of chastitie that

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