Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	brother_n	daughter_n	sister_n	75,810	5	11.5950	5	true

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

side or great grand-fathers brother and the great aunt by the fathers side or great grand-fathers sister The great vncle by the mothers side or the great grand-mothers brother and the great aunt by the mothers side or the great grand-mothers sister IV. The great grand-vncle by the fathers side or great grand-fathers fathers brother and the great grand-aunt by the same side or the great grand-fathers fathers sister The great grand-vncle by the mothers side or great grand-mothers mothers brother and the great grand-aunt by the same side or the great graÌ„d-mothers mothers sister Now these in regard of their inferiours are in stead of parents and therefore do come neare to the kindred of their flesh Those superiours which are of kindred to parents on the one side a farre off are these I. The sonne and daughter of the great vncle or aunt by the fathers side or of the great vncle or aunt by the mothers side II. The nephew and neece of the great vncle or aunt by the fathers side or of the great vncle or aunt by the mothers side neare to the cozin germane And these as they stand in comparison with their inferiours doe not come neare to the kindred of their flesh The equall collaterall line is that whereby kinsmen are equally distant from their head Kinsmen of this line are I. whole brothers that is brothers by the same father and mother or halfe brothers that is brethren by the same father but not by the same mother Againe whole sisters by the same father or mother or halfe sisters by one of them and not by both II. The brothers children or cousin germans that is the vncles sons or daughters or the aunts sonnes or daughters The sisters children or cousin germans that is the aunts sonnes or daughters which are the children of two sisters III. The cousin german the son of the great vncle by the fathers or mothers side and the cousin german the son of the great aunt by the fathers or mothers side The cousin-german the daughter of the great vncle by the fathers or mothers side and the cousin german the daughter of the great aunt by the same sides In this line looke how many degrees the partie in question is remoued from the common stocke by so many twice-told is he remoued from his kinsman in question Put the case betweene Bethuel and Isaac as in this example Thare Abraham Isaac Nachor Bethuel Heere Bethuel being two degrees remoued from Thare is foure degrees distant from Isaac Now he that is in the second degree of this line comes neare to the kindred of his flesh and for that cause the mariages of brethren and sisters are vnlawfull and forbidden But against this sundrie things are alledged Obiect 1. The sons of Adam who were the first brethren in the world married their sisters marriages therefore in this degree may seeme to bee lawfull Answ. The case of those persons in those times was a case of necessitie which could not be auoided and therupon was warranted by diuine dispensation For God had giuen them his owne expresse commandement in this behalfe Beare fruits and multiplie Gen. 1. 28. Besides that there were then no other women in the world by whom they might haue issue and posteritie but only by their sisters Whereupon it is manifest that Gods will was to permit them to take euen their sisters to their wiues But now out of this speciall dispensation from God such matching is vtterly vnlawfull being an apparent breach of another expresse commandement giuen afterward by God himselfe Leuit. 18. 9. 11. To this purpose saith Augustine in way of answere to the example propounded The practise of those first times then backed by vrgent ne-nessitie the more ancient it was the more damnable it proued afterward when it was restrained by Gods commandement Obiect 2. Sarah was Abrahams sister and yet Abraham tooke her to wife Gen. 20. 12. Yet in very deed she is my sister for she is the daughter of my father but not the daughter of my mother and shee is my wife Gen. 11. 29. Abraham and Nahor tooke them wiues and the name of Abrahams wife was Sarah Answ. Touching this instance there are sundrie opinions The Iewes doe grant thus much that she was called by a name common to all kinsfolke of that sexe to wit a Sister yet indeed shee was Abrahams neece the sister of Lot and the daughter of Haran Abrahams brother which Moses elsewhere calleth Iischa Genes 11. 29. Others thinke that shee was daughter in law to Thare Abrahams father because Abraham himselfe saith She is the daughter of my father not of my mother Others are of opinion that she was Harans daughter in law and after his death was translated into the family of Terah her grand-father who was also in steâ—d of her father being dead and thence shee was termed his daughter Now howsoeuer in this varietie of iudgements it is hard to find certaintie of truth yet this is out of doubt that God in those daies tolerated many things which notwithstanding he did not altogether approue Obiect 3. 2. Sam. 13. 13. Thamar saies to her brother Amnon Speake I pray thee to the King and he will not denie mee vnto thee Ans. The speech of Thamar is not simplie to be taken as if she desired that which she said or as if it were lawfull to be done which she wished him to do but only that she sought to put him off by giuing him this counsell in respect of her owne deliuerance from that present danger wherein shee was Or at least it way be said that she erroniously supposed it was lawfull for the King to grant such a sute if it had bin made vnto him by her brother Amnon Whether way soeuer this speech bee taken there can no such thing bee gathered thence as is pretended Now out of the second degree of the equal collateral line it should seeme that those who are ioyned one to another in mariage do not touch the kindred of their flesh and therefore the law of God forbiddeth not coÌ„sobrines or cousin-germans that is brothers and sisters children to marrie Yea if examples be of force for this purpose the Scripture approueth such mariages For thus it is written that Iacob married Rahel the daughter of Laban his mothers brother Genes 28. 2. Againe that Mahlah Tirzah and Hoglah Milcah and Noah the daughters of Zelophehad were married vnto their fathers brothers sonnes Numb 36. 11. And Othniel the sonne of Kenaz the cousin of Caleb tooke Kiriath-sepher and hee gaue him Acsah his daughter to wife Ios. 15. 17. Howbeit in this case the rule of the Apostle is to be followed That nothing be done euen in things that are otherwise lawfull whereby a mans brother may stumble or bee offended or made weake Rom. 14. 21. Wherefore it is conuenient that such mariages should not be because sometimes they may giue offence in regard of the law of the Magistrate

and because they come somewhat neare to the bonds and termes of blood and stocke which God hath set downe in his word Augustine in his 15. booke De ciuitate Dei chap. 16. saith to this purpose Experti autem sumus c. that is We haue found by experience that in regard of that neerenesse of blood which cousin-germans haue vnto the degrees of brothers and sisters how rarely custome hath admitted those mariages which were warrantable by lawes because the law of God hath not forbidden them nor as yet the law of man Neuerthelesse the practise lawfull in it selfe was forborne the rather because it came neare to that which was vnlawfull and therfore mariage with the cousin-german seemed in a manner to be marriage with a mans own brother or sister c. Howbeit there is no question but in these times it hath been well prouided by lawes that such mariages should not be vndertaken For as the multiplication of alliance is hindered thereby so this inconuenience also groweth from them that friendship and loue which is procured by affinitie betweene men that are strangers cannot be enlarged and encreased where men goe not out of the limits and termes of their owne blood Yea there is naturally in man a commendable measure of shamefastnesse whereby vpon consideration of nearenesse in bloâ—d hee acknowledgeth a due debt of modestie and honor to his next kindred and consequently estraineth himself in regard of them from he occasions and actions of concupiscence whereunto hee is inclinable in respect of others And hence it is that generally the modestie that ought to be in those which intend mariage auoideth as much as may be these and such like coniunctions The same is the iudgement of Ambrose in one of his Epistles to his friend Paternus wherin he disswadeth him froÌ„ marrying his sonne with his cousin-gâ—rman vpon the grounds before alledged by Augustine adding this withall that though it were in it selfe lawfull being no where forbidden by God yet in sundrie respects being inexpedient it ought not to bee done according to the saying of the Apostle All things are lawfull for me but all things are not expedient But it is auouched to the contrarie that God by expresse law forbiddeth mariage with the aunt the fathers sister Leuit. 18. 12. and with the mothers sister vers 13. and with the fathers brother wife which is also the aunt vers 14. therefore by the law of proportion â— forbiddeth matching with the childrâ—â— of these persons For in nature it is a ruled case If a man may not marrie thâ— mother much lesse may he marrie the daughter Answ. The argument is faultie and concludes nothing to the purpose For there is not the same reason of both In the right line of consanguinitie those which are sisters to father and mother stand in the place and stead of parents and their nephewes and neeces are to them as children therefore mariages among them can stand by no law either of God of nature or by the positiue lawes of nations It is not so with cousin germans For hauing no such relation there is not in their mariages by the law of Moses any discouerie of shame or breach of ciuil honestie The blessing of God vpon some of them mentioned in Scripture as vpon Iacob and Rahel and such like doe euidently shew that they were lawfull in themselues and pleasing vnto him And thus much touching kindred by blood or consanguinitie Kindred in affinitie is that whereby the termes of two kindreds are brought into the societie of one and the same familie or whereby persons that are not of blood are by marriage allied each to other Hence it is termed affinitie because it maketh an vnitie of termes in kindred which before were distant Affinity or alliance groweth by mixtion or participation of blood in the coupling of man and wife together in lawfull mariage For a bare and simple contract maketh not alliance betweene partie and partie properly but mariage after the contract finished and consummate Againe the same alliance ceaseth and determineth vpon the death of either partie espoused or maried yet so as the prohibition of coniunction remaines and stands in force for the preseruation of publike honestie Now there is a kind of resemblance and proportion betweene kindred of blood and kindred by mariage not only in regard of degrees and line but also in respect of the prohibition of degrees Those that are of alliance are commonly reduced to these heads I. The father in law or the husbands or wiues father The mother in law or the husbands or wiues mother II. The mothers husband or step father to them that come by another man The fathers wife or step-mother to those that come by another woman III. The wiues fathers father or grand-father and the wiues mothers mother or grand-mother or the grand-father and grand-mother of the wife IV. The sonne in law or daughters husband and the daughter in law or sons wife V. The neeces husband the nephewes wife VI. The step-son or son in law that is the son of a man by another wife or of a woman by another husband The step-daughter or daughter in law that is the daughter of a man by another wife or of a woman by another husband VII The step-step-sons son or his son who comes of a man by another woman or of a woman by another maÌ„ And the step-step-daughters daughter or her daughter who comes of a man by another woman or of the woman by another husband VIII The husbaÌ„ds or wiues brother the husbaÌ„ds sister or brothers wife IX The sisters husband and the brothers wife Concerning affinitie I propound these rules I. Looke in what degree a man is of consanguinity to ones wife in the same degree of affinitie hee is to the wiues husbaÌ„d And coÌ„trariwise for example Isaac Esau. Iacob Ioseph Ioseph Samuel Aaron Eli. Maria. Leui. Heere if Marâ—e Iosephs wife be distant from Esau Iosephs vncle by the fathers side two degrees then also is Ioseph himself distant from Aaron the brother of Eli his father in law two degrees If Marie the wife be distant from her own father Eli one degree and from her grand-father Samuel two then also is her husband distant from Eli his father in law one degree and from Samuel his wiues grand-father two Another example Herod Herod Philip whose wife is Herodias Heere Herod being in the first degree of consanguinitie with his brother Philip Herodias his brothers wife is in the first degree of affinitie to him II. Rule Cousins by mariage within the degrees both of the right and collaterall line doe come neere to the kindred of their flesh in the same manner that cousins by bloud doe in the same lines and the like degrees in both are forbidden Therefore in the right line of affinitie it is as well vnlawful for the father in law to marrie the daughter in law or the sonne in law to marry the mother in law

as it is for the father to marrie the daughter or the sonne the mother Againe in the collaterall it is as vnlawful for the vncle by the mothers side to marrie the wife of his sisters son and so in other degrees as it is for him to match in the same degrees of coÌ„sanguinitie The reason is because in these lines as well as in those of consanguinitie superiours and inferiours are each to other as parents and children From hence amongst other things it may bee gathered that it is in no sort lawful for a man when his wife is dead to marrie her sister Leuit. 18. 16. Thou shalt not discouer the shame of thy brothers wife for it is thy brothers shame And Leuit 20. 21. The man that taketh his brothers wife committeth filthines because he hath vncouered his brothers shame Against this doctrine it is obiected First that God commandeth not to take a wife with her sister during her life Leuit. 18. 18. in which place hee doth not simplie forbid a man to marry two sisters one after another but to marrie them both together and therefore after the wife is dead a man may marrie her sister Ans. The place is a flat prohibition of the sin of Polygamie For to take a wife to her sister in the Hebrew phrase is nothing else but to take two wiues one to another The like forme of speech is vsed otherwhere by Moses as Exo. 26. 3. Fiue curtaines shall bee coupled together the woman to her sister that is one to another and the other fiue curtaines shall be coupled the woman to her sister that is the one to the other Ezech. 1. 9. The foure beasts were ioyned with their wings the woman to her sister that is the one to the other Againe Moses himselfe there alledgeth two reasons against Polygamie the one is because the man is to loue cherish and comfort this wife whereas if he should take vnto him another besides her he should greatly vex his first lawfull wife The other because by that meanes he should vncouer the shame of his wife that is he should play a very dishonest part with her to whom he was before lawfully married Obiect 2 The Lord commanded by a speciall law that the brother in case his brother died without issue should take his wife and raise vp seede vnto him Deut. 25. 5. Answ. The words of Moses are a speciall exception of a generall law propounded in Leuit. 18. 16. Thou shalt not discouer the shame of thy brothers wife for it is thy brothers shame And they are peculiarly directed to the Israelites vpon speciall cause that when the elder brother died without seed the name of the first borne might not be extinct but the familie might bee preserued in that name by raising vp of seed vnto him which being a priuiledge proper to the Israelites vpon that speciall consideration it must not bee enlarged to any other sort of men whatsoeuer Neither is the text to be vnderstood of cousins remoued only as some thinke but also of the next of the kindred by blood as appeareth plainly by the historie of Ruth chap. I. vers II. in these words of Naomi to her daughters in law Turne againe my daughters for what cause will you go with me Are there any moe sonnes in my wombe that they may bee your husbands Turne againe my daughters go your way for I am too old to haue a husband c. III. Rule The wiues kinsman by blood is of affinitie to her husband only but vnto his kindred by blood the said kinsman hath no affinitie at all So on the contrarie it is true that though the husbands kinsman by blood be allied to his wife yet he hath no alliance to those that are kinsmen of blood vnto her The reason is because betweene the kindred of blood on the mans side and the kindred of blood on the womans side there is no affinitie For the prohibition of the degrees of affinitie hath force in those only which are the cause thereof and goeth no further Now the cause being only in the married persons themselues the effect may not in reason be enlarged to them that are of the same blood with either of them From this rule it followeth that the kindred of both married persons by blood may lawfully match together The sonne in law may match with the daughter of his mother in law The father and the son by another wife may marrie the mother and the daughter Two brothers may lawfully match with two sisters IV. Rule Kindred of affinitie to the wife are also kindred of affinitie to her husband but how not properly but only after a sort and as it were of affinitie So on the contrarie Kindred of alliance to the husband are as it were of alliance to his wife For example The wife of my father in law which is not my wiues owne mother but her step-mother is as it were my mother in law for she is as it were of affinitie to me because she is indeed of affinitie to my wife Those which are of affinitie only after a sort cannot conueniently match one with another And therefore the sonne in law may not marrie with his wiues step-mother because being of affinitie to his wife shee is in stead of a mother in law to him Neither may the daughter in law match with her husbands step-father because hee is as it were a step-father to her Againe my sisters husband may not marry my brothers wife for they are after a sort brother and sister each to other The reason hereof is because the wife is holden in law a part of her husband and therfore if affinitie hinders mariage with one of the married couples it hindreth as well in the like case and respect mariage with the other And thus much touching the distance of blood which in the choice of persons fit for mariage is most necessarily to be obserued For in the 18. chapter of Leuiticus there are sixteene seuerall sorts of persons with whom mariage is forbidden The first is the mother The second is the step-mother The thid the sister by the same father and mother The fourth the half-half-sister by one of the parents only The fifth is the neece by the sonne The sixth the neece by the daughter The seuenth the fathers sister The eight the vncles that is the fathers brothers wife The ninth the mothers sister The tenth the daughter in law or sons wife The eleuenth the brothers wife The twelfth the wiues mother The thirteenth the step-step-daughter or the wiues daughter by another husbaÌ„d or husbaÌ„ds daughter by a former wife The fourteenth is the step-sonnes daughter that is his daughter who was the wiues sonne by another husbaÌ„d The fifteenth the step-step-daughters daughter The sixteenth is the wiues sister And not only these but all other answerable to them either in the same or like degree are by equall proportion forbidden to be had in mariage It is alledged

hundred and eighteene that were borne and brought vp in his house Gen. 14. 14. It was in likelihood y e course of Salomon which he had learned of his father Dauid and giuen for a rule to al masters of families Prou. 4. 1. Heare O children the instruction of a father and giue eare to learne vnderstanding For I was my fathers sonne deare and tender in the sight of my mother when he taught me and said vnto me Let thine heart hold fast my words The company of the Disciples were the household of Christ and he himselfe did administer all parts of the seruice of God with them and among them Luk. 22. 15. To this purpose Augustine saith That the master of the familie doth after a sort and in his measure performe the dutie of a Churchman or Bishop within his house II. To bring his familie to y e Church or Congregation on the Sabbath day to looke that they do religiously there behaue themselues after the publike exercises ended the Congregation is dismissed to take account of that which they haue heard that they may profit in knowledge and obedience Act. 10. 24. The day after they entred into Caesarea Now Cornelius waited for them had called together his kinsmen special friends vers 33. Now therefore saith Cornelius to Peter are we all heere present before God to heare all things that are commanded thee of God Iob 1. 5. And when the daies of their banqueting were gone about Iob sent and sanctified them rose vp early in the morning offred burnt offerings c. 2. King 4. 23. And he said wherefore wilt thou go to him to day It is neither new moone nor Sabbath For this very cause the fourth CoÌ„mandement is giuen first of all principally to the master of the familie that he might see the Sabbath kept and be a principal doer in all parts of Gods worship therein Exod. 20. 10. In it thou shalt not do any worke thou nor thy son nor thy daughter thy man-seruant nor thy maid nor thy cattel nor thy stranger that is within thy gates Neither is this his care tied only to the Sabbath but vpon other daies besides it he ought to cause them of his houshold as much as in him lieth to repaire to places where the word of God is preached Commendable was the practise of Marie the sister of Martha in this case who when Christ came to her house is said to sit at his feete and attend vnto his preaching Luk 10. 39. III. To prouide for his family meat drinke and clothing and that they may liue a quiet peaceable life 1. Tim. 5. 8. Pro. 27. 26. The lambs are for thy clothing and the goats for the price of thy field v. 27. And let the milke of thy goats be sufficient for thy food for the food of thy familie and for the sustenance of thy maids 1. Cor. 9. 9. Thou shalt not muzzle the mouth of the oxe that treadeth out the corne doth God care for oxen either saith he it not altogether for our sakes Matth. 13. 52. Euery scribe which is taught vnto the kingdome of heauen is like vnto an housholder that brings forth out of his treasurie things both new and old IV. To keepe order and to exercise discipline in his house and that in this manner In case of offence when a capitall crime is committed which incurreth publike censure he is not to punish it himselfe but to bring the offender to the ciuill Magistrate to informe of his fault that he may haue his desert It was a course established by the Iudicial law which God gaue vnto Moses for his direction in causes criminall among the Israelites Deut. 21. 18. 19. 20. If any man hath a son that is stubborne disobedient which wil not hearken vnto the voice of his father nor the voice of his mother and they haue chastened him then shal his father and his mother take him and bring him out vnto the Elders of his citie and vnto the gate of the place where he dwelleth and shall say vnto the Elders of his citie This our son is stubborne and disobedient and he will not obey our admonition hee is a rioter and a drunkard Againe Deut. 13. 6. If thy brother the son of thy mother or thine own son or thy daughter or the wife that lieth in thy bosome or thy friend which is as thine owne soul entise thee secretly saying Let vs go and serue other gods which thou hast not known thou I say nor thy fathers thou shalt not consent vnto him nor heare neither shal thine eye pitie nor shew mercie nor keepe him secret Zach. 13. 3. And when any shall yet prophesie his father and his mother that begate him shall say vnto him Thou shalt not liue for thou speakest lies in the name of the Lord and his father and his mother that begate him shall thrust him thorough when he prophesieth If the fault be of an inferiour nature and lesser in comparison the master of the familie ought to proceed by priuate censure vpon the delinquent partie sometimes by admonitioÌ„ otherwhiles by correction and chastisement according to the quality of the offence the condition state of the person Leuit. 19. 17. Thou shalt plainly rebuke thy neighbour and not suffer him to sin Mat. 1â— 15. If thy brother sinne against thee go and tell him his fault betweene him and thee alone If he heare thee not take yet with thee one or two Prou. 29. 17. Correct thy sonne and he will giue thee rest and will giue pleasures to thy soule When admonitions and corrections will not preuaile the partie must bee brought before the Ministers and Gouernours of the Church that they may censure him Matth. 18. 17. If he will not heare them tell it vnto the Church And the Apostle Iames giueth order that the Ministers of the Church should come to those that are sicke and pray for them Iames 5. 14. which if they doe in case of infirmitie then they are also to be sought vnto in case of errour and offence committed for redresse But when none of all these meanes will do good if the partie be a seruant his master may and ought to remoue him Psal. 101. 7. There shall no deceitfull person dwell within mine house he that telleth lies shall not remaine in my sight Ioh. 8. 35. The seruant abideth not in the house for euer V. To giue intertainment to those that are strangers not of the familie if they be Christians and Belieuers but specially to the Ministers of the Word Rom. 12. 13. Giuing your selues to hospitalitie Hebr. 13. 2. Be not forgetfull to lodge strangers for hereby some haue receiued Angels into their houses vnawares This duty the woman of Shunem her husband performed vnto the Prophet Elisha 2. King 4. 10. Let vs make him a little chaÌ„ber I pray thee with walles and let vs set him a bed there and

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