Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	child_n	mother_n	womb_n	3,217	5	9.6644	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

mention And the Councell of Trent is of the same iudgement For whereas it opposeth mariage and chastitie it plainly determineth that in mariage there is no chastitie This comming together of man and wife although it be indifferent yet by the holy vsage thereof it is made a holy and vndefiled action Hebr. 13. 4. Mariage is honorable among all and the bedde vndefiled And it is as all other creatures and ordinances of God are sanctified by the word praier 1. Tim. 4. 3. Forbidding to marry c. v. 4. And nothing ought to be refused for it is sanctified by the word of God praier In which place it is to be obserued how the Apostle applieth the point of sanctification directly to mariage The word of God giueth direction to married folkes two wayes First by giuing them warrant that they may lawfully do this action because whatsoeuer is not done of faith which faith must be grounded on Gods word is a sin Secondly by prescribing the right and holy manner of doing the same The holy maner stands in these particulars First that it be done in moderation For euen in wedlocke excesse in lusts is no better then plaine adulterie before God This is the iudgement of the ancient Church that Intemperance that is immoderate desire euen betweene man and wife is fornication Secondly that it be vsed in an holy abstinence Abstinence from this secret societie must be vsed in two cases First while the woman is in her flowers Leuit. 18. 19. Thou shalt not go to a woman to vncouer her shame as long as shee is put apart for her disease And it is made one of the properties of a good man not to lie with a menstruous woman Ezek. 18. 6. Secondly in the time of a solemne fast when some grieuous calamitie is imminent Then they are to giue themselues by mutuall consent to fasting and prayer 1. Cor. 7. 5. Defraud not one another except it be with consent for a time that you may giue your selues to fasting and prayer and againe come together that Satan tempt you not for your incontinencie 2. Sam. 11. 11. Then Vriah answered Dauid The Arke and Israel and Iudah dwell intents and my Lord Ioab and the seruants of my Lord abide in the open fields shall I then go into mine house to eate and drinke and lie with my wife By thy life and by the life of thy soule I will not do this thing Zach. 12. 12. The familie of the house of Dauid shall mourne apart and their wiues apart the familie of the house of Nathan apart and their wiues apart c. Next vnto the word this action may be sanctified by prayer for a blessing vpon it Children are the gift of God and therfore married folkes are not only to vse the meanes but also to pray for the obtaining of them Psal. 113. 9. He maketh the barren woman to dwell with a familie and to be a ioyfull mother of children Psal. 127. 3. Behold children are the inheritance of the Lord and the fruit of the wombe his reward Examples for this purpose are these Gen. 25. 21. Isaac prayed vnto the Lord for his wife because shee was barren and the Lord was intreated of him and Rebekah his wife conceiued 1. Sam. 1. 26. 27. And she said Oh my Lord as thy soule liueth my Lord I am the woman that stood with thee here praying vnto the Lord. vers 27. I prayed for this child and the Lord hath giuen me my desire which I asked of him Now the fruits which are reaped and inioyed by this holy vsage of the mariage bed are three I. The hauing of a blessed seed Deut. 28. 1. If thou shalt obey diligently the voice of the Lord thy God c. Blessed shall be the fruit of thy bodie and the fruit of thy ground Which also is called the seed of God being begot in an holy maner Mal. 2. 15. And did not he make one yet had he abundance of Spirit And wherefore one because he sought a seed of God therefore keepe your selues in your spirit and let none trespasse against the wife of his youth II. The preseruation of the bodie in cleannesse that it may be a fit Temple for the holy Ghost to dwell in 1. Thess. 4. 3. 4. This is the will of God euen your sanctification that euery one of you should know how to possesse his vessell in holines and honor and not in the lust of concupiscence euen as the Gentiles that know not God III. The holy estate of marriage is a liuely type of Christ and his Church and this communion of married persons is also a figure of the coniunction that is betweene him and the faithfull Hos. 2. 19. I will marrie thee vnto me for euer yea I will marrie the vnto me in righteousnes in iudgement in mercie and in coÌ„passion I will euen marrie thee vnto me in faithfulnes and thou shalt know the Lord. Ephes. 5. 23. For the husband is the wiues head euen as Christ is the head of the Church and the same is the Sauiour of his bodie Heere some questions are to be resolued Case I. Whether may mariage be dissolued in the case of barrennesse Answ. No. For barrennesse is an hidden infirmitie for the most part and which God hath many times cured euen when it seemed to be desperate as in Sarah Again the fruit of the wombe is Gods blessing and wholly dependeth vpon him Hee therefore that in want of children reiecteth his wife whom he hath receiued at the hands of God offereth wrong euen to God himselfe Case II. What if either of the married folkes commit fornication or any sinne of the same kind greater then fornication as Incest Sodomie lying with beasts or such like Answ. Adulterie and fornication are most grieuous and open crimes which do breake the very bond and couenant of mariage Prou. 2. 17. and therfore when they are certainly knowne by such persons they are at no hand to be winked at but the Magistrate is presently to be informed of them Howbeit if the innocent partie be willing to receiue the adulterer againe in regard of his repentance lest hee should seeme to fauour and maintaine sin and to bee himselfe a practiser of vncleannesse he is to repaire to the Congregation and declare the whole matter to the Minister that he may vnderstand the parties repentance and desire of forgiuenesse And if the adulteresse hath conceiued and is in trauell the husband to auoid the imputation of hauing an heire in bastardie is to make relation to the Church of the repentance of the adulteresse or to acquaint some certaine persons therewith not to the end that she should be punished for the fact but that they may take notice of a child coÌ„ceiued in adultery whom afterward he may lawfully put off as none of his The matter being knowne the innocent partie may require a diuorcement For adulterie is such a sin as doth quite break off not

flie or If thou wilt bring an vntimely birth Furthermore if the parties betrothed do lie together before the condition though honest appertaining to mariage be performed then the contract for time to come is without further controuersie sure and certaine For where there hath been a carnall vse of each others bodie it is alwaies presupposed that a mutuall consent as touching Mariage hath gone before CHAP. 5. Of the choise of persons fit for Marriage FOr the making of a coÌ„tract two things are requisite first the choice then the consent of the parties Choice is an enquirie after persons mariageable Persons mariageable are such as be fit and able for the maried state This fitnes or abilitie is knowne and discerned by certaine signes which are either essentiall to the contract or accidentall An essentiall signe is that without which the contract in hand becomes a meere nullitie And of this sort there are principally fiue The first is the distinction of the sex which is either male or female The male is man of a superiour sexe fit for procreation The female is woman of an inferiour sexe fit to conceiue and beare children 1. Cor. 11. 7. The man ought not to couer his head for as much as he is the Image and glorie of God but the woman is the glorie of the man 1. Tim. 2. 12. I permit not the woman to teach neither to vsurpe authoritie ouer the man but to be in silence By this distinction is condemned that vnnatural and monstrous sin of vncleannes betweene parties of the same sexe commonly termed Sodomie as also the confusion of the kinds of creatures when one kind commits filthinesse and abomination with another The second signe is the iust lawfâ—ll distance of blood Distance of blood is then iust and lawfull when neither of the persons that are to be married do come neare to the kindred of their flesh or to the flesh of their flesh for so the Scripture speaketh Leuit 18. 6. No man shall come neare to any of the flesh of his flesh or to the kindred of his flesh Where it is to be obserued that by a mans flesh is meant that substance which is of himselfe or whereof himselfe consisteth And by the flesh of his flesh that which next and immediately issueth out of that flesh whereof he consisteth Whereupon it followeth that the touching or comming neare of flesh to flesh is not spoken of strangers but of those only that are of kindred Kindred is of two sorts consanguinitie or affinitie Kindred in consanguinitie are those which issue from out the same common blood or stocke And there be certaine degrees whereby kinsmen of this sort are distinguished one from another A degree is a generation or descent betweene two persons that are of the same blood For one person cannot make a degree vnlesse he be considered relatiuely in regard of generation Now many degrees continued or deriued from one and the same head do make a Line And a Line is twofold the Right line or the Ouerthwart coÌ„monly termed collaterall In the Right Line looke how manie persons there are so many degrees there be that only excepted which vpon occasion offered is in question and from which we begin the account Abraham Isaac Iacob Ioseph Heere Ioseph is distant three degrees from Abraham Iacob two Isaac one or the first The Right line is either ascending or descending The right line ascending is the race of all the ancestors and it hath sundrie degrees Of the first whereof is the father and the mother of the second the grand-father both by the father and mothers side that is the father of my father and the father of my mother and the grand-mother that is to say my fathers and my mothers mother Of the third is the great grand-father or the father of my grand-father and the great grand-mother or the mother of my grand-father Of the fourth is the great grand-fathers father and the great grand-fathers or grand-mothers mother Of the fift is the great grand-fathers grand-father the great grand-fathers or great grand-mothers grand-mother Of the sixt is the great great grand-fathers grand-father the great great grand-fathers or great great grand-mothers grand-mother The right line descending is the race of a mans owne posteritie And that also hath sundrie degrees The first wherof is the sonne and the daughter the second the nephew and the neece the third the nephewes sonne and the neeces daughter The fourth is the nephewes nephew or the sonne in the fourth degree of lineall descent the neeces neece or the daughter in the same degree of descent The fift is hee and she that are three lineall descents from the childs child And so are the rest in their order by what names soeuer they be called and knowne Now in this right line whether ascending or descending the person of whom the case or question is moued commeth neere to the kindred of his flesh And therefore mariages in this line are prohibited infinitly without any limitation so as if Adam himselfe were now aliue he could not marry by the law of God because hee should come neare to the kindred of his owne flesh as Moses speaketh The reason hereof is because in the right line superiours and inferiours are to each other as parents and children and the kindred betweene parents children being the first and nearest of all other their coniuction in marriage must needs bee most vncleane and repugnant vnto nature The collaterall or crooked line is that which walketh by the sides of the right line whether ascending or descending in the row of the kindred And it is either vnequall or equall The vnequall is that whereby the person in question and his kinsman are vnequally distant from the common stocke or head of the kindred And in this line looke how many degrees the kinsman that is furthest off from the common stock is distant from the same so many is he and his kinsman in question distant one from the other For example Thare Abraham Nachor Bethuel Laban Heere Laban being remoued furthest off to wit three degrees from the common stock Thare is likewise three degrees distant froÌ„ Abraham his great vnckle and Abraham so many from him Furthermore kinsmen in this Line are of two sorts some are Superiours to the person in question some are Inferiours to him Superiours are such as are a kinne to his father and mother of some side and that either nearer or further off Those that are of neare kin to them bee these I. The vncle of the fathers side or the fathers brother the aunt of the fathers side or fathers sister The vncle of the mothers side or the mothers brother the aunt of the mothers side or the mothers sister II. The great vncle or grand-fathers brother the great aunt or grand-fathers sister The great vncle or grand-mothers brother and the great aunt or grand-mothers sister III. The great vncle by the fathers

Laban had giuen her vnto him for Rachel and so deceiued him yet hee would not vse extremitie but kept her as his wife If it be said there was an error in the person therefore no consent and so Leah was not his lawfull wife but Rachel I answere that Iacob did renue his coÌ„sent afterward that renued coÌ„sent following vpon their knowing one of another made her his wife though in extremity rigor she was not Againe Rachel was indeed the partie to whom he was espoused by the former coÌ„tract and therfore vpon their mutuall agreement afterward she also became his wife So saith the holy Ghost vers 27. Fulfill seuen yeares for her and we will also giue thee Rachel for thy seruice c. v. 28. Then Iacob did so and Laban gaue him Rachel his daughter to be his wife Error of the ability or estate is when one of the parties to whom coÌ„sent was giuen by the other being taken for rich and wealthie in the issue proues to haue been very poore and not sufficient to maintaine that state of life Touching this error it is to be considered whether the coÌ„tract was made absolute for the time present so for euer afterward or conditional for time to come only If it were absolute that is conceiued in termes of the present time then though the deceit bee verie offensiue to the partie deluded and vpon his complaint ought in equitie to be punished by the Magistrate yet it is not of force to breake off the contract because the abilitie of either or both parties belongs not to the essence of mariage But if it were for time to come and conditionate then he or she that made promise vpon this condition is free and not bound in conscience to fulfill the promise vnlesse the condition expressed aforehand be kept and performed Error of the qualitie of the person is when she which was in the espousals taken to bee a virgin is afterward found to be with child by another before they come together By this error the Couenant is made void and becomes a meere nullitie so as the man cannot be compelled vpon true and certaine knowledge thereof to marrie the woman but may renounce her vnlesse both parties come to a new agreement or haue priuately knowne each other vpon mutuall consent For first God did in expresse tearmes command the Iewes that such a woman should be stoned to death Deut. 22. 20. If the maid that was giuen to wife be not found a virgin vers 21. then shall they bring the maid to the doore of her fathers house and the men of her citie shal stone her with stones to death because she hath wrought folly in Israel by playing the whore in her fathers house Therefore it was not the will of God that she should be retained as a wife but vtterly reiected and forsaken Againe this was so vsual a practise in Israel vpon Gods commandement that godly and righteous men vpon the discouerie of this error would not in conscience be perswaded to marry theÌ„ to whom they had been betrothed Matth. 1. 18. Ioseph her husband hauing found before Marie and he came together that she was with child being a iust man and not willing to make her a publike example was minded to put her away secretly III. Case What shall we thinke of the espousals of such as are furious and franticke Answ. We must distinguish of these diseases For Madnes is either perpetuall or by fits only with intermission If it be perpetuall the case is cleere that whether one of the parties only or both be franticke the contract made betweene them is altogether vnprofitable vaine For such know not what they do wheÌ„ they make a promise and the consent which passeth betwixt theÌ„ cannot be free full and perfect but must needs be hindred and preiudiced by the heate and violence of their disease Now although perpetuall madnesse be a iust impediment of mariage and a sufficient cause to dissolue a contract yet it is meet that there be a conuenient space of time agreed vpon wherein all meanes may be vsed for the curing of this disease to the end that Gods wil touching their amendment may be the more euidently knowne and both the parties themselues and their friends may giue testimonie to the world that they haue had a carefull respect of the contract before made Againe if it be not continuall but by fits so as they haue some good daies and quiet intermissioÌ„ the case is otherwise For the contract shall be ratified and stand in force prouided that it was manifestly knowne that the said parties were both in their right wits before they plight their troth each to other and themselues be willing afterwards to confirme their promise formeâ—ly made by renuing their consent Consent of the Parents is that act whereby they giue their word and promise to bestow their children in mariage and in regard of right doe indeed presently bestow them Therefore priuate contracts that are made without free and lawfull consent of parents are not only vnprofitable and vnlawfull but euen by the law of God meere nullities Reasons I. They are contrarie to the expresse will and commandement of God Exod. 20. Honor thy father and thy mother II. They are flat repugnant to naturall equitie which teacheth that he who hath not power nor right ouer himselfe cannot bind himselfe by promise to another Now children haue not power ouer themselues but are vnder the gouernment at the disposition of their Parents therefore the couenants which they make are not made and appointed of God and those which God maketh not are in deed and truth none at all CHAP. 7. Of Reiection or Refusall of the Contract COntrary to a complete and lawful coÌ„tract is Reiection wherby the Contract is dissolued or broken off A lawfull Contract is then dissolued when some great and hainous fault followeth immediately vpoÌ„ it in either of the parties espoused And from heÌ„ce arise diuers and sundrie cases to be set downe and resolued The first is this What is to be done when some disease befals one of the parties immediately after the contract made Answ. Those diseases which take away the vse of the bodie and altogether disable the partie from the performance of the promise made in respect of mariage duties are very iust impediments of mariage and consequently do break off the Contract Of which sort are vncurable palsies frigiditie and such like whereof I haue spoken before Neuerthelesse a couenaÌ„t once made is not suddenly to bee renounced for feare of breeding offence And therefore some longer respite is to be taken from the time of the contract in which they are to rest in expectation of ameÌ„dment before the said diseases be publikely and solemnely declared to be incurable and consequently that the couenant made is become void Now if the disease do not for the present take away the vse of the body and yet in

haue knowledge giuing honor to the woman as to the weaker vessell euen as they which are heires together of the grace of life that your prayers be not interrupted This dutie must bee kept especiallie the first yeare of mariage Deut. 24. 5. When a man taketh a wife hee shall not go on warfare neither shall be charged with any busines but shall bee free at home one yeare reioyce with his wife which he hath taken And the ground of this commandement no doubt is that they might learne to know one anothers coÌ„ditions and that they might worke a setled affection one towards another which afterward vpon no occasion might bee changed Yet they may bee absent each from other in two cases First vpon mutuall consent for a time for the performing of some busines that is requisite for the familie Prou. 7. 19. For mine husband is not at home he is gone a far iourney at the appointed time he will returne againe Secondly the like absence is allowed when some great and weightie affaires either in the Church or Common-wealth are in hand 2. Sam. 11. 9. 10. But Vriah slept at the doore of the Kings Palace with all the seruants of his Lord and went not downe to his house v. II. Then Vriah answered Dauid The Arke and Israel and Iudah dwell in tents and my Lord Ioab and all the seruants of my Lord abide in the open field shall I then go into my house to eate and drinke and lie with my wife by thy life and by the life of my soule I will not do this thing Hence ariseth a question What if after mariage consummate there grow vpon one of the parties a contagious disease that cannot be cured but is so lothsome that the other whole partie cannot endure cohabitation at all Answ. Both the mariage it selfe and the dutie of dwelling together ought to continue firme and sure notwithstanding yet so as the sound partie neither may nor ought in good conscience to desire coniunction with the other whereby he or she may bring infection vpon themselues and consequently hurt their children and indanger the Common-wealth But if either of the parties haue not the gift of continencie nor cannot abstaine they must sue for it vnto God in earnest prayer who will giue it vnto them For there God hath called a man or woman to continencie where they be necessarily hindred from the vse of the ordinarie and lawfull remedie of the contract The contrarie to Cohabitation is Desertion Desertion is when one of the married folkes vpon a wilfull and obstinate mind of their owne head departeth from the other without a iust and necessarie cause Touching this point there bee sundrie Cases expounded I. Case Suppose that an husband which is an vnbeleeuer or an heretike in the foundation of his owne accord vpon detestation of true religion quite forsakes the beleeuing wife and denies any more to dwell with her what is to be done Answ. All good meanes must bee first vsed to bring the infected partie to repentance and when none will succeed but the case remaineth desperate then mariage is dissolued on his part and the beleeuing wife is free to marrie another So saith the Apostle 1. Cor. 7. 15. If the vnbeleeuing partie depart let him depart a brother or a sister is not in subiection in such things but God hath called vs vnto peace In which words obserue a twofold reason I. He that is at libertie may marrie another now the beleeuing partie forsaken is at libertie because hee is not in subiection in such things therefore he may marrie another II. God hath called vs vnto peace saith Paul and this peace cannot be kept if the beleeuing partie forsaken cannot containe vnlesse he marrie Ambrose vpon the place saith That mariage cannot stand firme which is separated from the worship and seruice of God and therefore it is no sinne in the partie that is for saken for Gods cause to be married to another and the vnbeleeuer departing sinneth both against God and against the law of wedlock because he denies to remain in that estate in regard of religion Therefore hee breakes the couenant of mariage and the other is not bound in this case to keepe touch with him the master of the sentences saith That the beleeuing partie in this case is not bound to follow the vnbeleeuer when hee departeth but while hee liues may marrie another Augustine affirmeth that euen the wife which is ioyned to her husband in lawfull societie if shee will not abide with her Christian husband because he is a Christian may be forsaken and left without sin And it is far better that the couenant should be dissolued that man and wife haue made each with other then that the Couenant which man hath made with God The people of Israel being in affliction were constrained to break the former made with strange women that they might keepe the latter Ezra 10. 11. 19. It is alledged that the vnbeleeuing partie may haply repent and then to make a dissolution is in vaine But I say that it is as likely that he will neuer repent and therefore there is cause that the knot should be dissolued Againe it is lawfull say some to make a diuorce out of the case of Adulterie Answ. The belieuing partie which is forsaken is not the cause of the diuorce but is a patient of the separation wrongfully made by the vnbeleeuer And Christ where he mentioneth the Case of Adulterie Matth. 19. speaketh of an equall mariage whereas Paul speakes of an vnequall II. Case What if there fall out a desertion betweene two married folkes which are both beleeuers Answ. The faultie person who is the cause of this desertion is to be forced by course of Ciuill and Ecclesiasticall censure to performe his or her dutie Vpon which proceeding if he remaine obstinate and peruerse in will the other must in patience earnest prayer vnto God waite the time vntill his mind may be changed and he made to relent by the order of the Magistrate But if the one of them by iust occasion of feare be compelled to depart from the other and cannot returne againe without apparent danger of life in this case they are not bound to returne but the delinquent partie is to remaine solitarie till they be instructed and made willing to doe their duties and in the meane while the partie innocent must be resolued that God hath called him or her to single life Againe be it that the one is resolutely vnwilling to dwell with the other and thereupon flies away without any fault of the other if the thing after a long space bee sufficiently knowne before-hand and all possible meanes haue been vsed to reclaime the guiltie person yea being called he doth not personally appeare before the Iudge to yeeld a reason of the fact after publike and solemne declaration made the Minister vpon such desertion may pronounce the mariage to be dissolued For he

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