Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	husband_n	mother_n	sister_n	1,479	5	9.9260	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14992	A care-cloth: or a treatise of the cumbers and troubles of marriage intended to aduise them that may, to shun them; that may not, well and patiently to beare them. By William Whately, preacher of the word of God in Banbury, in Oxfordshire.	Whately, William, 1583-1639.	1624 (1624)	STC 25299; ESTC S107622	140,887	282

downe his lusts neither would abate any whit of a mans earnest endeauours to liue chastly in single life and so to continue single but I speake it to shew that if any man find his passions too strong for him and perceiue that he cannot but either marry or sin he should rather marry without sinne then sinne without marriage It is no wise course to rush vpon hell hereafter to auoyde trouble for the present But if the feare of trouble should not make a man forbeare matrimony that cannot otherwise continue chaste how much lesse should the vnwillingnesse to be confined to one person make a man continue vnyoked that he might more freely giue ouer himselfe to his wandring and vnsatiable appetite This were a notable cntempt of Gods ordinance and a selling of ones selfe ouer to worke vncleannesse with greedinesse He that of purpose forbeares the medicine because hee would not haue his disease cured must needes perish by the disease when God alloweth all men to marrie that cannot containe he that refuseth marriage because he would nor containe doth yeeld himselfe so farre at length to the power of incontinencie that euen marriage it selfe will bee vnable to represse his vnruly desires and thus he brings vpon himselfe extreme hard-hearrednesse euen so that hee is without feeling as the Apostle speaketh and by selling himselfe vp to sinne causeth God in instice to giue him wholly ouer to the lusts of his owne heart and to the effectuall working of Satans temptations till at the end his lust be beyond remedie because at first hee refused the remedie for the loue of lust O let none amongst you be so wicked as to forbeare to liue a married person for the nonc't that he may liue a beast But whosoeuer he or she be that is not of power to containe let him acknowledge and enioy the goodnesse of God and preuent sinne by that which is no sinne euen by marrying CHAP. VI. Containing the second vse Vse 2 ANd this is one vse to the vnmarried arising from the consideration of this point To the vnmarried that they may lawfully marrie from which also there followeth vnto them a secnd instruction to wit that seeing they may lawfully marry they take care to marry lawfully for euen a sinlesse action may be made sinne to him that doth it in a sinfull manner When Paul affirmeth If thou marriest thou sinnest not He meaneth this of marriage it selfe in it selfe considered nor also of the manner and other circumstances of marriage for in these whosoeuer disorders themselues doth sin grieuously though marriage it selfe be not sinne Let vs therefore propound some necessarie directions which if the vnmarried obserue in the making of their marriage they may bee sure to doe this lawfull worke lawfully And forbearing to mention those which are common to al actions viz. that the doer be in Christ doe them in faith ayme at the right end and such like let vs name alone those that doe particularly concerne this present matter Two things necessarie that a man may marrie lawfully first in the persons to be married secondly sufficient distance of blood Whosoeuer then is yet vnmarried and would be sure to marrie lawfully must haue speciall care of two things First that he marry with a fit person Secondly that if he haue parents he take their consent with him Now in the persons to be thus ioyned three properties are requisite the first two being so absolutely needfull that without them marriage is no marriage but alone in name the third in such a degree needfull that it cannot be neglected without great sinne against God Of these three the first is sufficient distance in bloud and affinitie the second entire freedome from all other persons the last agreement in the same true Religion For the first of these the Lord hath expresly prohibited men and women to come neere any the kindred of their flesh Whosoeuer therfore presumeth to be ioyned to any such doth nothing else but cloake the foule sin of Incest with the faire title of Matrimony And because affinitie is a shadow and resemblance of kindred for by marriage two become one flesh therefore also some are debarred marriage together in that respect Now this matter of consanguinitie and affinitie will be cleared by the due obseruation of these briefe and plaine rules following Rules for the clearing of the questions about affinitie and consanguinitie First No man or woman may lawfully marrie any of those that touch them in a direct line vpwards or downeward to all generations As Adam if he were aliue and a Widdower might not lawfully marry any woman in all the world neither might Euah if the were aliue and a widdow bee lawfully married to any man The reason is because in all these the same blood doth run along still vndeuided and so they are properly the kindred of their flesh Secondly No man or woman may lawfully marrie the brother or sister of any his successors or predecessors in a direct line to all generations So Abel being Seths brother of whom all the women in the world are directly proceeded might not if he were aliue marry any woman in the world So the brother of a womans father or grandfather or great grandfather may not lawfully marry that woman The roason of this is also plaine for the brother and sister of ones father or mother is to him or her in place of a father and mother And in these also the same blood remaineth vndeuided for brothers and sisters are one and the same blood Thirdly No man or woman may lawfully marrie his or her naturall brother or sister either by the whole or by the halfe blood As neither Ruben that had the same father and mother nor Ioseph that had alone the same father might lawfully marrie Dinah their sister Fourthly What man is so neere in blood to the husband that he might not lawfully marry him if the sex did serue him neither may the wife marry after her husbands death and so contrarily So I might not marrie mine vncle if I were a woman therfore if I were dead my wife might not lawfully bee married to mine vncle so my wife if she were a man might not lawfully marrie her sister therefore if my wife were dead I might not lawfully marrie her sister of which the reason is plaine husband and wife are one flesh and therefore with what persons kindred would not suffer one of them to marrie neither will affinitie suffer the other But whatsoeuer persons are not by these foure rules debarred from matrimony each with other they may lawfully marry together without scruple so farre as I can discerne Onely for this matter I referre euery man to the table of degrees authorized by our Church and publikely set vp in euerie of our Churches And so much of the first thing required in the persons that shall bee linked in wedlocke The second is likewise to be spoken of

no paines no diligence can helpe a man vnto and from trouble by these faults where they haue a being and a working no wisdome no loue no pietie can altogether free him more then from being stung by the handling of Nettles with naked hands It were good therefore for the woman that is to marrie to put her selfe in mind of these things before-hand and to demand of her selfe in these or the like questions What if mine husband should proue vnkind and disregardfull of me What if hee should bee bitter and ragefull towards me What if hee should rate me with words of disgrace more then euer my Father or Master haue done What if hee should lay vpon me with his vnmanlike fist and that when I seeke to giue him all content Or what if he should strike mee with a more paineful and mischieuous weapon though I gaue him no cause How should I beare railing taunting or cutting termes at his mouth How cruell fierce and causelesse blowes at his hand But yeeld that he proue not so mad and mankind How if it fall out yet that he be carelesse and vnkind What if hee denie me the reasonable libertie which I desire and should enioy and will not suffer me to haue my wil in things conuenient How if he shew me a lowring countenance and an estranged carriage and that also vndeseruedly How if he grumble and grudge at mine expences though farre from being lauish and immoderate What if hee bee toylesome himselfe and put me also to harder labour then euer I endured being a daughter or a seruant What if he thinke much to allow me necessarie helpes and comforts in my weakenesse sicknesses and lying in and be then most vnkind when I need most kindnes because his niggardly humour can beare no charges Or what if he bee diuers and tetchie so that nothing in the world can please him but he will still be brawling chiding and finding fault though I bee as carefull as I can to ekepe my selfe from faults Or what if he proue a voluptuarie a drunkard an epicure spending that riotously and wastefully which were better saued to prouide for me and his children What if he be an haunter of Ale-houses or Tauernes and come home half drunk halfe mad and powre forth all his rage vpon me and my innocent children What if he consume himselfe in sports pastimes and gaming and make vs all beggers by his vnthriftinesse How could I suffer all or any of these troubles in the flesh How tedious How bitter How terrible would they seeme vnto me Or What if out of an hatefull ouer-louingnesse hee make himselfe suspicious of mine honestie and in a furious and blind apprehension of I know not what slender probabilities bee euer vpbraiding mee with being such a mans whore and such a mans whore How keene How cutting How stinging How piercing would these termes be vnto me But ah what if he should become vncleane and filthie giuen to whoredome imbracing the bosome of strangers and bringing home vnto me the feare if not the feeling of loathsome diseases How should I vndergoe this heauie burden which yet I see many compeld to vndergoe without remedie Thus should the woman consider before-hand in her thoughts the euils that may be fall her in marriage So like wise should the husband bethink himselfe in his most serious thoughts What if my wife should proue carelesse and vnhuswifely wanting forecast and skill to make the best of things and so become an hindrance rather then an helper to mine estate What if she bee daintie and lauish and will not content her selfe with mine attire and my fare What if shee bee sluttish and vncleanely and worke loathing in mee by the ill ordering of those things that should giue me most comfort What if she bee froward and snappish and returne my words vnto mee with aduantage What if shee proue a blab and withall inquisitiue so that she will bee ignorant of nothing and yet can keepe no counsell What if she be sullen and sowre and will giue me no good counenance vnlesse she haue her vnreasonable will performed in all things What if she waste my goods in vaine costlinesse of attire and in idle meetings amongst her Goffips What if she be loose and wanton and discredit my family with an euill name What if she be a very harlot and defile my bed and fill mine house with bastards so that I bee faine to breed vp y● seed of an adulterer in stead of mine owne off-spring What if she be mischieuously iealous and thinke that I am naught with all I speake to laying whoredome to my charge when I neuer meant it and almost inforce me to bee wicked by putting that into mine head which I neuer dreamt of How should I brooke this life How should I sustaine this burden and vndergoe this trouble to the flesh And this for the vices of the mind whereby many times a bad husband or a bad wife doe vexe and torment their yoke-fellow But if the mind be not infected with these inward diseases yet may the bodie proue weake and sickly and become little lesse trouble some Wherefore of this also should the woman consider well before-hand and so should the man What if mine husband should languish away in paine and sicknesse so that my life must be spent in attending a body still dying and as it were vnder-propping a rotten house alwaies falling What if he lye thus by me groning and tossing many dayes weekes moneths and some yeeres How shal I vndergoe the watching attendance charge griefe discomfort of an husband neither dead nor aliue but betwixt both Or for mine owne part What if breeding be roublesome so that I scarce enioy an healthie day from conception to quickning from quickning to trauel What if bringing forth be so tedious and painefull that I neuer become a mother but by going thorow the torment of an hundred deaths in one besides a long weakenesse after What if God multiply my sorrowes this way and giue me an euill stomacke pale cheekes a wan counenance faint legs and a feeble body liker a carcesse then a liuing woman How shall I beare head-ach heart-ach back-ach stomack-ach etching casting longing loathing quawmes pangs swoundings and twentie deaths a day The husband also should thinke thus How if my wife become infirme and feeble lame impotent powerlesse able neither to got nor keepe to labour nor ouer-fee nor to doe any thing but groane and sigh and hold her sides and keepe her bed to mine excessiue charge and griefe without being any way able to be an help and comfort vnto mee With what patience should I heare her groanes With what quietnesse should I looke vpon her pangs and euen be sicke in her sicknesse But in conclusion death wil approach and diuorce the husband and wife each from other of which either should thinke before it come to either yea before themselues come together How can I tell may the wife say but that