Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	child_n	father_n	mother_n	4,215	5	7.2898	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09377	Christian oeconomie: or, A short survey of the right manner of erecting and ordering a familie according to the scriptures. First written in Latine by the author M. W. Perkins, and now set forth in the vulgar tongue, for more common vse and benefit, by Tho. Pickering Bachelar of Diuinitie.	Perkins, William, 1558-1602.; Pickering, Thomas, d. 1625. aut	1609 (1609)	STC 19677; ESTC S102572	68,188	208

the iust commendation of Rebekahs parents who though they were Idolaters yet had that regard of equity that they first called her and asked her consent before they sent her away with Abrahams seruant to be maried to Isaak Gen. 24. 58. Now in case the Parents faile in their dutie in this regard the son or daughter may lawfully declare the matter first to their kinsfolke and afterward if need be to the Minister or Magistrate and sue for redresse by their means and direction CHAP. 14. Of the Sonne THe sonne is he who is in subiection to his parents The duties of a son to bee performed to his parents are principally two First to yeeld them obedience whether they be his naturall parents or otherwise as his step-father step-mother and that while he liueth Eph. 6. 1. Children obey your parents in the Lord for this is right Luke 2. 51. Then hee went downe with them and came to Nazareth and was subiect to them Exod. 18. 19. Moses father in law said vnto him Heare now my voice I will giue thee counsell and God shall be with thee Ruth 3. 5. And Ruth said vnto Naomi her mother in law All that thou biddest me I wil do Iob 1. 5. And wheÌ„ the daies of their baÌ„quetting were gone about Iob sent and sanctified them This obedience must shew it selfe in two things First in the choyce of a lawfull calling wherein the child is to be ordered and appointed at the discretion of the parent Secondly in mariage For in that the parent is the principall agent and disposer of the child Now although his authoritie be not so great as that the child is to be forced and compelled by him yet the reuerent and dutifull respect which the child ought to beare towards him ought to be a strong inducement not to dissent or renounce his aduice without great and waightie cause Yea the child must endeuour by all manner of dutifull cariage to ouercome or at least to mitigate his parents seueritie in that behalfe Now for the daughters They must yeeld obedience to their parents in all Domesticall labours that they may be skilfull in houshold affaires Thus did the seuen daughters of the Priest of Midian accustome themselues to draw water and fill the troughes to water their fathers sheepe Exod. 2. 16. Thus Rebekah was seene to come out of her fathers house with her pitcher vpon her shoulder and to go downe with it to the well to fill it and giue drinke to her fathers Camels Gen. 24. 16. 17. The second dutie of the sonne is to recompence his fathers loue and care ouer him by relieuing him in case of want if God giue abilitie with food and rayment and other necessaries Herein children must deale with their parents as the brood of the Storke is reported to do with her by feeding her when she is old wherein they doe no more but what shee before hath done vnto them It is Pauls counsell that childred nephewes should recompence the kindnes of their kindred in the first place 1. Tim. 5. 4. and therefore to their parents the head fouÌ„dation of their kindred When Ioseph was in prosperitie and his father Iacob in want he first gaue him corne freely and afterwards sent for him to Egypt and there prouided for him in so much as the text saith of him that he nourished his father and his brethren and all his fathers house-hold with bread Euen as the mother puts meat into the childs mouth Gen. 47. 12. When Naomi the step-mother of Ruth was of great yeares and her strength spent Ruth gathered corne in the haruest for reliefe of them both Yea when Boaz gaue her to eate and to drinke she reserued part of her victuals brought it home with her gleanes to refresh her mother Ruth 2. 14. 18. The necessitie of the performance of these duties is so great that if the sonne neglecteth them and doth the contrarie by ill vsage of his parent either in word or deed he is worthie of death euen by Moses law Exod. 21. 15. He that smiteth his father or his mother shall die the death The law of the first borne of a mans children that he should haue a greater portion of his fathers goods then any of the rest of his brethren is perpetuall and admits no exception but only in the case of notorious wickednes Deut. 21. 17. He shall acknowledge the son of the hated for the first borne giue him a double portion of all that he hath for he is the first of his strength and to him belongeth the right of the first borne This was the law yet we reade that Ruben lost this prerogatiue by reason of his incest and Iudah the fourth sonne of Iacob had the dignitie of the first borne Gen. 49. 8. Thou Iudah thy brethren shall prayse thee thy fathers sonnes shall bow downe vnto thee In the Church of the old Testament the priuiledge of the first borne was three-fold the first of gouernment and royaltie the second of Priesthood the third of the double portion And it is probable that this was for the most part Ceremoniall and was accomplished and determined in Christ who was the Image of the inuisible God the first borne of euery creature Colos. 1. 15. Heere two questions are propounded Quest. I. Whether is it lawfull for the sonne to make a vow belonging either to religion or to ciuill conuersation without the consent of the parent Answ. A vow so made is not of force to bind the child but by the Law of nature common equitie is to be made void For it is a ruled case that he which is not his owne man that is to say at his owne libertie but vnder the power of another cannot bind himselfe Againe the authoritie of the parent by the law of God is great For it alloweth the father to make void the vow of the child pertaining to Gods worship Numb 30. 6. Quest. II. Whether is the consent of the parents to be required in the second mariages of their children Answ. 1. Of ancient times both by Ciuill lawes also by Imperial constitutions it was prouided that no widowes though made free by their former mariages should make any contract againe without the good will of their parents 2. Consent in this case though it be not absolutely necessarie yet it is to be thought fit and conuenient because children in some regards exempted from parents authoritie doe owe notwithstanding the dutie of honor vnto them by Gods expresse commandement Exod. 20. 12. and consequently ought to testifie the same by being ordered and aduised by them in some sort euen at the after-bestowing of themselues Hence it is that later Diuines haue holden vpon good ground That the espousals of widowes who haue some more libertie then the child first married being made without their parents knowledge cannot but incurre iust reprehension howsoeuer they may stand in force without it CHAP. 15.

that the prohibitions mentioned in that chapter are meerely Mosaicall that is Ceremoniall and therefore doe not bind vs now in the new Testament Answ. It is a flat vntruth as shall appeare by these reasons First the Cananites long before these lawes were giuen by Moses to the Israelites were grieuously afflicted for the breach and contempt of the same as may bee gathered by that which is written in the same chapter of Leuiticus vers 3. According to the workes of the land of Canaan yee shall not do neither walke in their ordinances And vers 24. You shall not defile your selues in any of these things for in all these the nations are defiled which I will cast out before you vers 25. And the land is defiled therefore I will visite the wickednes thereof vpon it and the land shall vomit out her inhabitants Secondly the Prophets themselues after Moses are wont to account these prohibitions not Ceremonial but Morall Ezech. 22. 10. In thee haue they discouered their fathers shame in thee haue they vexed her that was polluted in her flowers Amos 2. 7. A man and his father will go in to a maid to prophane the name of my holinesse Thirdly the same lawes are also vrged in the new Testament wherin Legal Ceremonies were determined and had their end Mark 6. 18. Iohn said to Herod It is not lawfull for thee to haue thy brothers wife 1. Cor. 5. 1. It is heard certainly that there is Fornication among you and such Fornication as is not once named among the Gentiles that one should haue his fathers wife Fourthly Nature it selfe by proper instinct abhorreth such kind of coniunctions the prohibitions of them haue sufficient ground euen from her principles For to this purpose it is that not only the lawes of the Romane Emperours but also the ciuill Canons and constitutions of men very skilfull in that kind haue in all ages expresly bin made against such persons as haue offended in those societies forbidden by the law of Moses Fiftly The Lord himselfe hath denounced many and great punishments to be inflicted vpon the breach of the same lawes Leuit. 20. 11. The man that lieth with his fathers wife because hee hath vncouered his fathers shame they shall both die their blood shal be vpon them vers 12. The man that lieth with his daughter in law they both shall die the death they haue wrought abomination their blood shall bee vpon them vers 14. He that takes a wife and her mother committeth wickednesse they shall burne him and them with fire vers 16. The man that taketh his sister his fathers daughter or his mothers daughter and seeth her shame and she seeth his shame it is villanie therefore they shall be cut off in the sight of their people vers 20. The man that lieth with his fathers brothers wife and vncouereth his vncles shame they shall beare their iniquitie shall die childlesse Deut. 23. 2. A bastard shall not enter into the congregation of the Lord euen to his tenth generation Deut. 27. 20. Cursed be he that lieth with his fathers wife The third essential Signe of a person mariageable is abilitie and fitnesse for procreation And this in an holy and modest sort is alwaies supposed to bee in the partie contracted vnlesse the coÌ„trarie be manifestly knowne discerned by some apparent infirmitie in the bodie Hence I gather that it is vnlawful to make a contract with such a person as is vnfit for the vse of mariage either by naturall constitution of bodie or by accident For example in regard of sicknesse or of frigiditie or of the palsie vncurable or lastly of the depriuation of the parts belonging to generation These and such like impediments are of force though a contract should alreadie be made yet to make it a meere nullitie considering that God maketh knowne his will in them that hee approoueth not of such espousals but would haue them to be dissolued Againe that which is made betweene two persons that are vnder age is to bee holden and accounted as vnlawfull And though it should be done by consent or coÌ„mandement of Parents yet it is of no moment This alwaies remembred except it bee ratified by a new consent of the parties after they be come to age or that they in the meane time haue had priuate and carnall copulation one with another Againe put the case two be espoused whereof the one is vnder age the other of full age the partie that is of full age ought to tarrie and expect the time wherein the issue of the espousals formerly made may bee manifested And the vnder-aged may not break off consent either before or when they be come to perfect yeares but must rest in expectation of the accomplishment of the contract when hee or she shall be out of their minoritie The fourth essential Signe is a sound and healthfull constitution of bodie free from diseases incurablie contagious Whereupon it followeth that a promise of mariage made betweene those whereof the one hath a disease so lothsome as that the other vpon good ground cannot possiblie endure familiar societie and companie with him though it do not wholly hinder the vse of the bodie is vtterly vnlawfull Of this sort is the Leprosie the FreÌ„ch poxe and such like For seeing there cannot be any matrimonial vse of them that are tainted with such contagious diseases without apparent danger of infecting each other and those also which haue societie with them and others yea and by this meanes the issue of their bodies growing of a corrupted seed are euen borne to perpetual miserie and to the great hurt and hinderance of the Common-wealth the case is plaine that such mariages cannot be vndertaken with good conscience Now if the one party haue a disease though not contagious yet either incurable or so lothsome as the other hath iust cause to abhor his companie for example if he be sicke of a Lethargie of the falling sicknes or such like diseases then though it be lawfull to match with him because such a contract is not expressely forbidden neither is it apparantly hurtfull to the CoÌ„mon-wealth yet is it not expedient because the disease being lothsome to the sound partie the mariage also will become vnprofitable and the partie in danger of breaking the commandemeÌ„t of the Morall law wherein God forbiddeth to commit adulterie The fifth essentiall Signe of a person mariageable is freedome from mariage whereby both the parties which enter contract are so at libertie that neither the man hath in present another wife or is promised to another nor the woman hath another husband or is promised to another The reason is because God himselfe esteemeth that mariage only lawfull wherein one man is ioyned to one woman and they both into one flesh consequently iudgeth it vnlawfull as for one man to haue more wiues so for one woman at the same time to haue more husbands Hence it followeth

only the vse but the bond and couenant of mariage Matth. 19. 9. I say therefore vnto you that whosoeuer shall put away his wife except it be for whoredome and marrie another committeth adulterie c. And yet the same bond may be continued and grow vp againe by the good will and consent of the partie innocent and consequently they may be reconciled and dwell together still 1. Sam. 25. 44. Now Saul had giuen Michal his daughter Dauids wife to Phalti the sonne of Laish which was of Gallim 2. Sam. 3. 14. Then Dauid sent messengers to Ishbosheth Sauls sonne saying Deliuer me my wife Michal which I married for an hundred foreskins of the Philistims The same course may be taken in like cases by the innocent specially vpon the repentance of the guiltie person But yet euery man must be left to his owne conscience and none is to bee compelled to take another from whom hee may iustly bee separated against his will Now in requiring of a diuorce there is an equall right and power in both parties so as the woman may require it as well as the man and he as wel as she The reason is because they are equally bound each to other and haue also the same interest in one anothers bodie prouided alwaies that the man is to maintaine his superioritie and the woman to obserue that modestie which beseemeth her towards the man After the diuorcement made it shal be lawful for the harmelesse partie not hauing the gift of continencie vpon leaue obtained of the Church and the Christian Magistrate to marrie againe But what then shall become of the partie offending Answ. If vpon the hazard of his Conscience in want of the remedie any libertie of second mariage bee to bee granted vnto him by the Church or Ciuill Magistrate as indeed here in England there is not diuers restraints in this Case must be obserued First no such libertie is to be granted so long as the matter remaines vncertaine whether they may be reconciled specially while the partie innocent liueth in single life Secondly it must euidently appeare that the said offending partie hath earnestly rpented him of his sin before he can either be receiued into the Church or admitted to a second mariage Thirdly this liberty is not to be granted him either presently or vnaduisedly but vpon frequent and serious admonition rather to giue himselfe to mourning and lamentation and still to remaine alone then to desire againe to enioy the benefit of that state which he hath alreadie so shamefully abused So much of the first way of performance of due beneuolence The second way is by cherishing one another Ephes. 5. 29. No man euer hated his owne flesh but nourisheth and cherisheth it as Christ also doth the Church This cherishing is the performing of any duties that tend to the preseruing of the liues one of another Wherefore they are freely to coÌ„municate their goods their couÌ„sel their labors each to other for the good of themselues and theirs The third way is by an holy kind of reioicing and solacing themselues each with other in a mutuall declaration of the signes and tokens of loue and kindnesse Prou. 5. 18. Reioyce with the wife of thy youth vers 19. Let her be as the louing Hind and pleasant wild goat let her breasts satisfie thee at all times and delight in her loue continually Cantic 1. 1. Let him kisse me with the kisses of his mouth for thy loue is better them wine Gen. 26. 8. So after he had bin there a long time Abimelek King of the Philistims looked out at a window and loe hee saw Isaak sporting with Rebekah his wife Then Abimelek called Isaak and said Loe shee is of a suretie thy wife Esay 62. 7. As a yong man marrieth a virgin so shall thy sonnes marrie thee and as a Bridegroome is glad of the Bride so shall thy God reioyce ouer thee This reioycing and delight is more permitted to the man then to the woman and to them both more in their yong yeares then in their old age CHAP. 11. Of the Husband MArried folkes are either husbaÌ„d or wife The husband is he which hath authoritie ouer the wife hereupon in Scripture he is called the guide of her youth Prou. 2. 17. and they twaine being but one flesh he is also the head ouer his wife The duties of the husband towards the wife are these I. To loue her as himselfe Eph. 5. 33. Let euery one loue his wife euen as himselfe Gen. 24. 67. Afterward Isaak brought her vnto the tent of Sarah his mother and hee tooke Rebekah and she was his wife and he loued her so Isaak left mourning for his mother Note how the loue of the husband to the wife mitigates sorrow for the death of the mother He is to shew this loue in two things First in protecting her from danger Gen. 20. 16. And vnto Sarah he said behold I haue giuen 1000. shekels of siluer vnto thy brother behold he is the couering of thine eies amongst all that are with thee Let it be knowne amongst all be thou instructed 1. Sam. 30. 5. Dauids two wiues were taken prisoners also Ahinoam the Izreelite and Abigail the wife of Nabal the Carmelite v. 8. Then Dauid asked counsell of the Lord saying Shall I follow after this companie shall I ouertake them And hee answered him Follow for thou shalt surely ouertake them and recouer all Secondly in regarding her estate as his owne and prouiding maintenance for her both for his life time and as much as he may for time to come after his death Ephes. 5. 28. So ought men to loue their wiues as their owne bodies he that loueth his wife loueth himselfe vers 29. For no man yet hated his owne flesh but nourisheth it c. Exod. 21. 10. If he take him another wife he shall not diminish her food her rayment and recompence of her virginitie Ruth 3. 9. Vnto whom he said who art thou which said I am Ruth thine handmaid spread therefore the wing of thy garment ouer thine handmaid for thou art the kinsman II. To honor his wife 1. Pet. 3. 7. Giuing honor to the woman This honor stands in three things First in making account of her as his companion or yoke-fellow For this cause the woman when she was created was not takeÌ„ out of the mans head because she was not made to rule ouer him nor out of his feet because God did not make her subiect to him as a seruant but out of his side to the end that man should take her as his mate SecoÌ„dly in a wise patieÌ„t bearing or couering of her infirmities as anger waywardnes and such like in respect of the weaknes of her sexe 1. Pet. 3. 7. Giuing honor to the woman as vnto the weaker vessell seeing yee are heires together of the grace of life that your prayers bee not hindred Thirdly by suffering himselfe sometimes to be admonished or aduised by

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