Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	elder_a	grace_n	great_a	18	3	2.0863	3	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

that it is against the law of God and the first institution of mariage that a contract should bee made betweene such persons whereof the one is formerly betrothed to another For so long as the first promise stands in force the man can no more be betrothed to two women then he may be the husband of two wiues because the spouse by the bond of her promise to the man becomes a wife and the man by the bond of his promise to the woman becomes an husband Deut. 22. 23. 24. Againe there can bee no sure-making and consequently no mariage with such a one as either hath been diuorced without a sufficient cause or hath wrongfully forsaken and reiected a lawfull mate before To this purpose saith our Sauiour Christ Matth. 19. 9. I say vnto you that whosoeuer shall put away his wife except it be for whoredome marieth another committeth adulterie and whosoeuer marrieth her which is diuorced committeth adulterie And Saint Paul 1. Cor. 7. 11. But if she depart let her remaine vnmarried or be reconciled vnto her husband and let not the husband put away his wife Hitherto I haue treated of essentiall markes which belong to the being of mariage Now I come to those that are accidentall An accidentall marke of a person fit for mariage is that which belongeth not to the being but to the well being that is to the holines and puritie of that estate And of this sort there be three that are the principall The first is paritie or equality in regard of Christian religion For in mariage there is a speciall care to be had that belieuers be matched with belieuers and Christians with Christians not belieuers with Infidels or Christians with Pagans For the former sort are only and alwaies to be made and kept and the latter to be auoided yea inhibited by positiue lawes and constitutions the breach whereof in such cases is seuerely to be punished The neglect of this point was one principall cause of the destructioÌ„ of the old world by the floud Gen. 6. 2. The sons of God saw the daughters of men that they were faire and they tooke them wiues of all that they liked Abraham obserued it in the mariage of Isaac his sonne and for that purpose tooke an oath of his seruant Gen. 24. 3. I will make thee sweare by the Lord God of heauen and God of the earth that thou shalt not take a wife vnto my son of the daughters of the Cananites among whom I dwell And in imitation of that holy example Isaac also giues a charge vnto Iacob his son that he should not take a wife of the daughters of Canaan Gen. 28. 1. Afterward there was an expresse law of God giuen by Moses touching the Gentiles that liued in that land Exod. 34. 15. Beware that thou make not a couenant with the inhabitants of the land c. vers 16. And take of their daughters vnto thy sonnes and their daughters go a whoring after their gods and make thy sonnes goe a whoring after their gods And the same law was vrged by Ezra the Priest in his time Ezra 10. 11. Separate your selues from the people of the land and from the strange wiues Lastly S. Paul exhorteth the CorinthiaÌ„s 2. Cor. 6. 14. Be not vnequally yoked with the Infidels And Titus 3. 10. Reiect him that is an heretike after once or twice admonition But suppose it falleth out that the espousals be past and that both parties at the first were belieuers or one of theÌ„ only or that at first both were vnbelieuers and yet afterward one of them is conuerted to the faith or further admit that both were belieuers at the contract yet within some time after the one becomes an Infidell that is to say a Iew a Turke or an obstinate Heretike that denies the faith and razeth euen the very foundation of Religion in this case what is to be done Surely eueÌ„ such espousals once made and ended if there be no other impediments but these are to stand continue firme and vnchangeable so long as the vnbelieuing partie doth willingly yeeld and submit him or her selfe to the performance of mariage duties properly belonging to man and wife My reason is the speech of Paul who saith If any brother haue a wife that beleeueth not if she be content to dwell with him let him not forsake her Againe The woman which hath an husband that belieueth not if he be content to dwell with her let her not forsake him 1. Cor. 7. 12. 13. If it be heere alledged that the sin of adulterie dissolues the bond both of contract and mariage and therefore much more doth idolatrie or infidelity which is a sinne farre more detestable then adulterie I answere that the questioÌ„ is not whether of these is the greater sin or more hainous in the sight of God for Infidelitie in both respects far exceedeth the other but whether of them is more repugnant to the nature and condition of wedlocke Now the sinne of adulterie is that alone which breakes the bond and renounceth the troth plighted in mariage and is the proper cause of a diuorce and not Idolatrie or Infidelitie The second note is parity or equalitie in regard of age and condition First of Age because though the mariage of persons whose yeares are farre vnequall is not expresly forbidden in the word yet is it agreeable to the rules of expediencie and decencie that the aged should match with the aged the yonger with the yonger Reasons are these First because the comforts of this societie in likelihood will by this meanes alwaies be equall and consequently bring the more contentment to either partie Secondly these vnequall mariages are often times offensiue to others Thirdly they cannot but in some cases proue offensiue euen to themselues For when a man of great yeares matcheth with a woman very yong or a yong stripling marrieth an aged woman the elder partie growing weake and impotent may the sooner come to be vnfit for mariage duties and the yonger being of greater streÌ„gth and abilitie the more in danger of being exposed to incontinencie and that in the highest degree vnlesse he be restrained by Gods speciall grace For this cause it was a great fault wherewith one Apuleius was iustly charged that being but a very yong man he was married to a wife of 60. yeares of age Secondly of condition and estate For this also is answerable vnto the Apostles rule who exhorteth men to thinke of and to do those things which are true iust commendable and of good report Philip. 4. 8. Thus it is a seemely and commendable practise that the Prince the Noble man the free-man the gentleman the yeoman c. should be ioyned in societie with them that are of the same or like condition with themselues and not otherwise For this cause are the auncient Romans greatly to be commended who as we reade in their stories had such a carefull respect of their mariages in this

been taken by the Heathen for iudgement of the inclination and towardnesse of their children The Athenians made a law that before children were bestowed in any calling they should bee first brought into a publike place where Instruments belonging to all sorts of trades were laid and look in what kind of Instrument any of them tooke most delight the child was thought to bee most fit for the trade whereunto that Instrument belonged and afterward applied to the same with good successe Now the Parents first and principall care must be for the Church that those of their children which haue the most pregnant wit and be indued with the best gifts be consecrated vnto God and brought vp in the studie of the Scriptures to serue afterward in the Ministerie of the Church Thus Anna dedicated Samuel her son vnto God by vow 1. Sam. 1. 11. And shee vowed a vow and said O Lord of Hostes if thou wilt giue vnto thine handmaid a man-child theÌ„ I wil giue him vnto the Lord all the daies of his life And she did according to her vow and the Lord blessed Samuel her sonne who in processe of time became a great Prophet The next point of Education of children is to prouide that they may liue well and lead a godly life To this purpose Parents must do three things First they are to be carefull that the child so soone as may bee after it is borne bee admitted into the true Church of God by Baptisme and haue a fit name giuen vnto it Secondly they are to endeuour to sow the seeds of godlinesse and religion in the heart of the child so soone as it comes to the vse of reason and vnderstanding and as it growes in yeares so care must be had that it grow in knowledge and grace To this purpose is the vow and promise made in Baptisme which parents are bound to call vpon the child to remember when it comes to yeares It was the godly care of Timothies parents 2. Tim. 3. 14. But continue thou in the things which thou hast learned knowing of whom thou hast learned them vers 15. And that thou hast knowne the holy Scriptures of a child which are able to make thee wise vnto saluation through the faith which is in Christ Iesus This was the commandement of God to the parents of his people Deut. 6. 7. Thou shalt rehearse these words which I command thee continually to thy children and shalt talke of them wheÌ„ thou tarriest in the house And vers 20. When thy sonne shall aske thee in time to come saying What meane these Testimonies and Ordinances and Lawes which the Lord our God hath commanded you Then thou shalt say vnto thy sonne We were Pharaohs bondmen in Egypt c. This was obserued by the Israelites in the ages â—cceeding Psal. 44. 1. We haue heard with our eares O God our fathers haue told vs the workes that thou hast done in their daies in old time Thirdly the first instruction of children in learning religion must be so ordered that they may take it with delight For which purpose they may be sometimes allowed in moderate maner to play and solace themselues in recreatioÌ„s fitting for their yeares And if they do amisse in either they are to bee restrained by the bridle of discipline First by reproofe in word and when that wil not helpe by the rodde of correction Zach. 8. 5. The streets of the citie shall bee full of boyes and girles playing in the streets thereof Prou. 29. 15. The rod and correction giue wisdome but a child set at libertie makes his mother ashamed vers 17. Correct thy son and he will giue thee rest and giue pleasures to thy soule Hebr. 12. 9. We haue had the fathers of our bodies which correct vs and we gaue them reuerence Yet in this point two extreames are carefully to be auoided That the Parent be not either too seuere or too indulgent to the child For seueâ—itie Paul giues his rule Ephes. 6. 3. Parents prouoke not your children to anger that is by too much austeritie in gouernmeÌ„t For lenitie we haue old Eli his example 1. Sam. 2. 23. And he said vnto them Why do yee such things for of all this people I heare euill reports of you Doe no more my sonnes c. So much for Education The second general dutie of parents is the bestowing of their children This bestowing is when they knowing their children fit for mariage not to haue the gift of continencie do vse their best indeuour to prouide matches for them in time or at least do aduise them therunto by themselues or by their friends 1. Cor. 7. 36. If any man thinke it vncomelie for his virgin to passe the flower of her age and need so require let them bee married vers 38. he that giueth her to mariage doth well Ierem. 26. 6. Take yee wiues and take wiues for your sonnes and giue your daughters to husbands c. Gen. 28. 1. Isaak called Iacob and blessed him and charged him and said vnto him Take not a wife of the daughters of Canaan Arise get thee to Padan Aram and thence take thee a wife of the daughters of Laban thy mothers brother Iudg. 14. 2. Sampson came and told his father and his mother and said I haue seene a woman in Timnah of the daughters of the Philistims now therefore giue me her to wife This dutie is now adaies carelessely neglected of Parents and the fruit therof is dangerous For hence it comes to passe that their children oftentimes do either commit whoredome or vndertake wicked and vngodly mariages In the choice of a husband or wife the Parents ought to haue a greater respect vnto pietie and wisedome then vnto beautie and riches or any other outward blessings Yet where they all concurre the partie so qualified is the more thankfully to be entertained Vpon these grounds the Priest of Prince of Midian gaue his daughter Zipporah to Moses and Moses agreed to take her Exod. 2. 19. A man of Egypt deliuered vs from the Philistims and also drew vs water enough watered the sheepe And Moses agreed to dwell with the man who gaue vnto Moses Zipporah his daughter Iosu. 15. 16. Then Caleb said He that smiteth Kiriath-sepher and taketh it euen to him will I giue Achsah my daughter to wife Yea it is a sinne to marrie only for beautie without consideration of the better things Thus the old world sinned wheÌ„ the sonnes of God saw the daughters of men that they were faire and tooke them wiues of all that they liked Gen. 6. 2. and Sampson who only vpon the sight of the woman in Timnah of the daughters of the Philistims without further inquirie desired that she might be giuen him for his wife Iudg. 14. 2. Againe it is meet that pareÌ„ts should deale moderately with their children in this case and not vndertake at any hand to force and compel them to marrie this or that partie This was

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.

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