Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	affection_n	father_n	son_n	3,406	5	5.4504	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09219	Iosuahs godly resolution in conference with Caleb, touching houshold gouernement for well ordering a familie With a twofold catechisme for instruction of youth; the first short, for the weaker sort, set forth in sixe principall points; the latter large for other of greater growth, and followeth the order of the common authorized catechisme, and is an explanation thereof: both set forth for the benefit of his Christian friends and wel-willers. by Richard Bernard preacher of Gods word, at Woorksoppe in Nottingam-shire.	Bernard, Richard, 1568-1641.; Bernard, Richard, 1568-1641. Large catechisme.; Bernard, Richard, 1568-1641. Double catechisme.	1612 (1612)	STC 1953; ESTC S113310	37,811	96

3. things at your hands both for mine owne and the peoples instruction herein I. How a family Three questions may bee at the first religiously planted II. How a family irreligious may be reformed III. How it may be so kept and preserued Ios Three necessary questions propounded and worthy to be answered To satisfie you in the first To plant a family in religious Answer to the first How a family may be religiously planted feare of God I. Parents must bring vp such children well with which they will build vp a house acquaint them with the Lords will with duties of a husband and wife of a father and mother and so marry in iudgement before they marry and not in carnall lust Without knowledge of the former christian duties mens mariages are but Turkish and to marry in the latter only is sensual brutish II. Parents must see that the parties to be maried be fitted that their be no dislike in affection nor iarre in religion but that the marriage be made in loue and setled in Gods feare both beleeuers both imbracing one the same truth as neere as may be Abraham doth fetch a Rebecca for Isaac from his fathers house there is religion when Iehosaphat taking an Athalia for his sonne bringeth into his house idolatry and superstition To plant religion wee must bring in religion into a family by education and by a holy coniunction of them togither in the feare of God III. and lastly Parents must care that the religious persons religiously married bee religiously serued And therfore that such as become seruants to them bee of the same holy profession with them and of like conuersation And thus may a family be planted religiously Cal. What direction giue you for the second viz. to reforme a disordered family Ios The gouernour must do as in making Answer to the second question How a family may be reformed a new house where an olde stood hee must remooue the old wholly as far forth as it is vnprofitable and make the rest all new The man and the wife must be sound they bee the two side posts so their children who are as the beames laid ouerthwart if they be rotten though all the rest be new at the length the worke will fall Cal. How must they be made sound if they be rotten Ios By repenting of all former sin and negligence past and by vndertaking this work sincerely with a coÌ„stant durablenes Cal. What timber is so rotten as wil neuer serue to be put in the new building Ios Euery one that persists in euill and will not be reformed Cal. But what if there be some such whom the master of the family cannot cast out Ios Let such so be in the house as they beare no rule in it neither any sound part depend or stay vpon them so shall there be neither breach nor ruine thereby Cal. What other meanes is there to reforme by Ios Secondly the gouernour must bring all his houshold in subiection to Gods word to heare and attend vnto the publike ministerie thereof as the ordinarie meanes to reclame men It is the power of Rom. 1. 18. Heb 4. 12. Psal 1â—9 9. Pro. 2. 11. 12. 16. The benefit of religious exercises in houses God to saluation it is mighty in operation it cleanseth our waies and keepeth vs from all euill Thirdly he must set vp within his house religious exercises these make publike meanes more profitable more highly to be esteemed and the iudgement better to be setled euill hereby is preuented yea thrust out from the family bad persons hereby are tried and found out the well disposed made more religious and God not a litle glorified Cal. What are the holy exercises which you here speake of Ios Reading of the holy Scriptures the voice of God Catechising telling some short storie of some notable example in the word making vse thereof singing of psalmes and when the publike sermon hath bin heard to repeate therof as much as is remembred Cal. This say some will make seruants wearie and none will come to them Ios It were better to be without seruants then haue such as hate goodnesse but this same which is obiected and so much feared may be answered easily and the feare taken away The master to hold vp such good exercises and not to wearie his houshold must I. be towards all his seruants mercifull in giuing them a time to rest not to dogge them day and night to their labour as beasts II. He must performe al things seasnably not late in the night after toylsome labour wheÌ„ wearines time it selfe doe inforce the body to sleepe III. He must not haue the same exercises held long at one time but auoid tedious prayers least one be speaking whilst the rest be sleeping as it falleth out sometime by the weaknesse of one the zealous indiscretion of an other IV. He must regard much a religious seruant reward him well and pray to God for such he shall not want godly seruants and be well rid of the lewd and prophane Caleb If seruants be encouraged godly discretion be vsed honest libertie graunted competent wages allowed tollerable labour onely vrged difference made and the best answerably rewarded there is no doubt either of getting or retaining seruants but how may a family reformed so be preserued Ios I. The chiefe must themselues keep good orders established their neglect Answer to the third question How to keepe in order a family reformed breeds in other carelesnes their omission occasioneth in other transgression II. They must make knowne their ful resolution to all in matters of religion that they will walke vprightly in the midst of the house that they will allow no order to be broken III. They must see to offences Psal 101. against God and religion more narrowly then iniuries done to themselues and rebuke and correct the one more then the other so doe they shew greater regard of God then respect of themselues IV. They must shew fauour to thâ— towardly pardoÌ„ easily the first or second offence but not be remisse in punishing duly where and when the fault and partie offending iustly deserues correction this is so to be courteous in loue and compassion as an awefull hand may be kept ouer the family with godly discretion V. They must cast out the vile persons wilfull and Psal 101. obstinate mocking Ismaels may not remaine with Isaacs a little leauen leaueneth 1. Cor. 5. the whole lumpe one lewde person may doe much hurt VI. They may not receiue in any knowne wicked person for feare of infection VII They must will one to exhort another to a mutual emulation of grace louingly to admonish one an other and to pray one for another VIII They must keepe all froÌ„ idlenes the nurse or rather mother of all wickednesse as of pride in apparell wastfull expences vaine pastimes and other sinnes of the flesh to be abhorred among Christians IX

How can our soules be sinfull that come not by propagation but by inspiration A. 1. For that his soule was deputy for all soules of men naturally begotten 2. Because man sinned and man is not man before body and soule bee knit togither which being conioyned become togither as man partaker of mans fall and corruption Q. Doth any thing of that Image of God remaine yet in vs A. Yes 1. In the minde a certaine generall corrupt knowledge of nature concerning good and euill to make vs inexcusable before God 2. In the conscience a power to reprooue and represse in part vnbridled affections 3. In will though a free yet a weake choice in euery naturall and ciuill action Q. What euils doe we receiue by this fall A. 1. In the mind ignorance of heauenly things vnaptnesse to learne them or to iudge of them aright but apt to learn euill and to inuent the same 2. In conscience impurenesse to excuse sinne not to accuse beeing dead or benummed and to accuse for well or ill doing 3. In will want of power to will any true good but to resist it and only to will that which is euill 4. In affection to hate good and runne after ill 5. In body fitnesse to begin sinne by receiuing outward obiects and occasions thereof by the senses and also to execute the same when the heart hath conceiued it in word and deed and this is called originall sinne which is in euery man Q. Doe all men continue in this sinfull and cursed estate for euer A. No but onely the reprobate whom God hath not decreed to saue to manifest his iustice for the elect beeing predestinate to eternall life are in this world in their appointed time called effectually through Gods word and his spirit iustified and sanctified and so shall continue in this estate of grace to bee glorified for that God will also shew his mercy and all for his owne glory Q. Are none of the reprobate euer in the estate of grace and Gods fauour A. No verily though many of them indued with the common gifts of the Spirit may in outward appearance for a time seeme to be of the elect in the iudgement of the Church Q. Can any of the elect then be euer before God in the state of damnation A. No indeed albeit both before their conuersion and also after they bee called they falling by infirmity and lying a time in their sinne may appeare in shew to the Church to be none of the elect yet can they not fall away wholly or finally Q. May not men then liue as they list sithence he beeing a reprobate cannot be saued or an elect cannot be damned A. Not so for that one elect cannot but vse the means which are ordained for him to walke to make his election sure to himself which who so doth not caÌ„not be saued Q. What beleeue you concerning God the Sonne A. That he is God the second person in the Trinity Christ Iesus the only naturall Son begotten of the Father our Lord made man conceiued sanctified by the holy Ghost ioyning two natures into one person borne according to the promise of the virgin Mary who perfectly fulfilled the law humbled suffered vnder Pontius Pilate was crucified bearing vpon him Gods curse and hellish torments who died and was buried and being a while held captiue of death in the graue hee was exalted and victoriously rose againe the third day and is ascended vp into heauen and there he sits on the right hand of God his Father hauing all power in heauen and earth to rule and gouerne his Church where his manhood doth and shall at all times remaine though in his godhead he be present with me euer vntil he shal come from thence to iudge vs all here on earth both quicke and dead at the last day which day cannot be now farre of Q. Why should he neede to be both God and man A. That he might be the only Mediatour betwixt God and man to satisfie for sinne which neither the manhood by deseruing nor godhead by dying alone could doe Q. Why is he called Christ A. To declare that he was the promised Messias and to signifie his offices that he was annointed not with material oyle but with the gift of the spirit without measure to be our King Priest and Prophet from which name we are called Christians and are by him Kings Priests and Prophets Q. How is Christ a King A. I. He is King not onely as God but because he is the head gouerning the Church without any general Vicar vnder him by his word and spirit immediately making lawes and ordaining Ministers to the gathering together and preseruation thereof II. By destroying Sathan his angels vnbeleeuers idolaters heretikes antichrist and the whole kingdome of darkenesse Q. How is Christ a Priest A. I. By satisfying for all the sinnes of the elect by his passion and fulfilling of the law II. For that he maketh prayer continually to God for them Q. How is Christ a Prophet A. By immediatly reuealing from his father his word and meanes of saluation contained in the same Q. Why is he called Iesus A. To signifie that he is a Sauiour to euery true beleeuer neither is there any other meanes of our selues or by any other either in part or whole to obtaine saluation but onely by him alone Q. Why is he called Lord A. Because we owe all homage and duty in loue to him for our redemption Q. What beleeue you concerning the holy Ghost A. That he is God the third person in the Trinity proceeding froÌ„ the Father the Son who spake by the Prophets dwelling in the faithfull sanctifying them in part in this life working by the word and holy motions an vtter loathing of sinne and a heartie loue of righteousnesse leading them into all truth perswading them of Gods fauour teaching them in prayer bearing them vp in temptation quickening renewing and increasing his gifts in them that they may know beleeue loue and doe that which is good which he will perfect fully in the life to come Q. Why did this God thus make redeeme sanctifie and hitherto preserue you A. That I might praise his name in liuing godly righteously and soberly according to all his commandements in my calling in all things whatsoeuer my estate be in this present world Q. What doe you beleeue concerning the Church A. That it is but one mystical body whether militant or triumphant visible or inuisible in heaueÌ„ or in earth being a coÌ„pany of the Lords elect holy by Christ Catholike gathered of the dispersed abroad hauing speciall prerogatiues aboue the rest of mankind coÌ„munion with Christ one with another by the bond of the spirit the forgiuenes of al sins the ioyful resurrectioÌ„ of the body life euerlasting wherof I beleeue my selfe to be one therefore that the same things belong also vnto me Q. What are the markes of the true Church here on earth A.

them as that they feele nourishment to the body Q. What learne you by all these actions A. I am assured that the visible actioÌ„s of the Minister do represeÌ„t the spiritual actions of God the Father to my soule who hath decreed his Son and elected him the Mediator to haue his body broken his precious blood shed for me being offered to all but giuen only to the true beleeuer that can by the hand of faith take hold of him who shewes as liuely the vertue of his death to preserue his soule as the vertue of the bread wine is felt to norish the body Q. Is the bread turned into Christs bodie and is the wine into his very blood A. No verily for then 1. it were no Sacrament 2. it is against reason 3. against scripture 4. against an article of our Creed 5. against the iudgment of ancient Fathers true writings 6. against the iudgement of reformed christian churches 7. against the opinion of holy Martyrs who shed their blood for the contrary 8. it is against experience of our senses that the bread shold be flesh or wine blood neither is Christs body in with or about the same Q. Is there then no difference of this bread and wine from that which we vse commonly A. There is no differeÌ„ce in the substance but in the holy vse being at that time set apart to be signes of Christs body blood Q. May euery one offer to receiue that will A. No but onely such as come prepared and be fit that both are able in knowledge to examine and also by a good conscience wil iudge themselues whether they be in any measure prepared thereunto Q. What if you come vnprepared A. I am an vnworthy receiuer prouoking Gods wrath against mee and so eate and drinke my owne damnation Q. Who are those that ought not to come A. Open impenitent sinners fooles mad persons children all that be of yeares and yet ignorant not being able to try iudge themselues if such prophane ones do offer theÌ„selues they are not to be admitted Q. What be those things whereof you must trie and iudge your selfe A. 1. Of my knowledge concerning my miserable estate through sin of Gods mercy our deliuerance by Christ and the vnderstanding of this Sacrament 2. Of my beleefe in Christ which I may doe by the Creed 3. Of my repentance towards God for old and new sins examined by his commaundements 4. Of my brotherly loue which I do owe to euery one which I may try and iudge by my forgiuing others as I desire God to forgiue mee and by my seeking to satisfie whome I haue offended of my knowledge either in word or deede Q. May any by omitting these duties be free from sinne if therefore they will not receiue the Sacrament with others A. No for as to come vnprepared is damnation so to neglect to prepare for any earthly occasion is a great wickednes such liuing in disobedience without repentance and charitie Q. Why doe you goe to the Lords Supper A. 1. To testifie my loue in obedience to God commanding 2. To strengthen my faith being weake 3. To maintaine and increase the holy communion fellowship of brotherly loue amongst vs the members of Christ 4. to keepe a remeÌ„brance of his death till his second comming Q. How must you be exercised in the time of administration and afterwards A. I must 1. meditate vpon the death passioÌ„ of Christ how grieuously I haue sinned 2. Gods endles mercy 3. the vnity and fellowship that is amongst the true members of the Church with Christ and one with another reioycing in heart and praising God therfore with the congregation Afterwards 1. I must giue almes to the needy brethren doe other good workes of charitie in token of thankfulnesse that day especially for so great a mercy 2. Grow from thenceforth in obedience faith and vnfained loue to my liues end The sixth part Q. Can you briefly shew me any rules to be obserued that you may doe so as you haue bin taught A. I. Euery morning before other busines I must 1. thanke God for my safety 2. desire pardon of sin 3. Gods further protection against ghostly and bodily enemies II. I must know that that day and all other times after giuen me to liue in are for more earnest repentaÌ„ce encrease of knowledge faith and practise of godlinesse and therefore of these continually I must be mindfull setting some part of the day aside for reading hearing or meditating vpon heauenly things that the vanities of the world short vncerten cary me not away III. I must haue or els prepare my self to some particular calling fit to keepe me froÌ„ idlenes and to exercise the duties of religion in which calling must I be both honest profitable to others to which 1. I must betake me speedily that no time be lost 2. to do therin as I would be done vnto 3. to seeke first in my labour Gods glory theÌ„ my own good with my neighbours profit 4. labour therin painfully coÌ„stantly in aduersity vsing good meanes hoping for prosperitie in prosperity neglecting no humble duties for feare of aduersity 5. my present estate I must accouÌ„t it euer the best for me and most for Gods glory 6. I must not feare to spend where God charitie requireth sparing from idle expences and onely lay vp for the time to come whatsoeuer shal remaine when I haue discharged necessary duties honestly and righteously IV. I must retire my selfe sometime froÌ„ my wearisome labour when I see need which must be 1. at times conuenient 2. in things lawfull 3. short delightsome to the mind healthful for the body 4. to make me more chearefull to returne to labour and not to draw me to loiter and to idlenes no end appointed to man or beast V. I must warily see to mine own waies I. My thoughts heart must 1. be far from vnlawfull affection 2. vpon lawfull things on earth moderate no more theÌ„ needs 3. vpon God heauenly things often feruently reuerently 4. that I striue against self-selfe-loue thinking of my selfe basely and waxe by more and greater gifts the more humble lesse enuious 5. Of other I must thinke highly and charitably iudging well without suspitioÌ„s what I heare or see good in them receiuing with ioy and hoping of better what I see or heare to be ill in them taking doubtfull words or deeds from theÌ„ in the better part II. My eies must be shut against obiects to sin that they let theÌ„ not into my heart to stirre vp ill motions but quick to obserue euery good example and occasion to goodnes III. My eare must be exercised in hearing the truth good counsels friendly admonitions and godly exhortations but shut against flattery lyings slander filthy wicked speeches IV. My tongue must keepe silent vnlesse iust cause conuenient time place be to speake In speaking the matter must 1. be gracious to profit the hearers and also necessary to be vttered 2. in wisedome regarding circumstances 3. in sinceritie to speak it from the heart 4. speaking of God his word it must be religiously and ioyfully of our selues modestly of others louingly 5. to praise moderatly without contempt to dispraise meekely shewing loue to be coÌ„strained by necessity rather theÌ„ of will to speak of other mens faults expressing sorrow in vttering 6. to speake well of men in absence what good we know of theÌ„ to defend them in presence without flattery 7. to vse few words and effectuall to the matter without tediousnes 8. not to talke of needlesse matters or which concernes vs not as busi-bodies neither of any thing against religion charity commoÌ„ good or chastity V. My behauiour 1. it must be lowly to superiours 2. gentle to inferiours and 3. louely to familiars VI. My apparell it must bee first for necessity and then for honest decency as wee are able agreeing with our calling VII My diet must be 1. sparing ordinarily a kinde of fasting rather then a feasting 2. taking my food with hunger thirsting 3. at seasonable houres 4. that thereby 1. my strength may be maintained encreased 2. my meditation and deuotion nothing hindred 5. that we be prepared in the beginning may feele a necessity pray to God and in the end sufficient refreshing may thank God VI. I must take heed what company I keepe with 1. that I make my familiars none but honest and religious 2. that they be my equals in estate and place not superiours to auoid suspicion of pride nor too much inferiours lest it bring contempt 3. that of these not many but one of all I warily deliberately with much triall chuse my secret friend 4. that in going or keeping with any I must euer purpose either to do good or receiue some VII At night the time of rest 1. I must call to mind Gods benefits receiued either by preuenting euill or by bringing good vpon me to thanke him 2. I must recount what I haue done either in euill to repent or what good I performed to iudge either of my encreasing or decaying in grace sorrowing more for the duties omitted sins committed then ioyful of any good done 3. In taking rest I must commit my selfe to God by a deuout faithful praier as thinking no more to rise 4. to haue my last thoughts of heauenly things by committing or recalling somewhat to minde of which I haue either heard or learned out of Gods word 5. that I take sleep to refresh nature and not to satisfie slouthfull flesh VIII and last is that all the weeke long I remember to labour in my calling and dispose of my ordinary busines that I bee prepared for the Lords day to keep it holy but especially at the end of the weeke so that when it comes I may neither by them breake it or be hindered Thus liuing to God holily to my neighbour charitably towards my selfe soberly my conscience shall bee comforted my weake brethren strengthened the strong confirmed the wicked made ashamed the diuell confounded and God greatly Glorified FINIS

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