Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	daughter_n	sister_n	wife_n	35,652	5	9.4720	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14450	A learned and excellent treatise containing all the principall grounds of Christian religion Set downe by way of conference in a most plaine and familiar manner. Written first in French by maister Mathew Virell, after translated into Latine: and now turned into English for the vse of our country-men.; Religion chrestienne declarée par dialogue. English	Virel, Matthieu.; Egerton, Stephen, 1555?-1621?	1594 (1594)	STC 24768; ESTC S119631	209,162	292

Let vs now see how enuie may be referred to this commandent Matth. Because by it wee are mooued to poure out manifold slanders and backbitings against our neighbour no lesse then by hatred that continually accompanieth it But this sinne is most lothsome vnto God as that which proceedeth of pride and is contrarie to Christian charitie whereof Paul saieth 1. Cor. 13. 4. charitie enuieth not The tenth commandement Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his seruant nor his maide nor his oxe nor his asse nor any thing that is his Theoph. The tenth commandement is behinde the meaning whereof I haue heard before wee are therefore to come to the exposition of the text it selfe Contayneth it anie other thing besides the desiring of our neighbours house and family in it expressed Mat. God would rehearse those things the obiects whereof for the most part are wont to affect and mooue vs vnder which hee comprehendeth all of the same kinde namely all lustes by the which wee are stirred vp to the transgressing of any commandement of the later Table Theoph. Is not that lust only forbidden in this commandement whereunto our will giueth consent Matth. That lust was contained in the former commaundements wherein not onely wicked deedes but also counsels and deliberat consent of the will bee forbidden Therefore in this commandement the Lord proceedeth further hee requireth somewhat more of vs namely that we be not tickled with any kind of lust although our will consent not yea also be against it Theoph. But how canst thou shewe that this is the minde of God Matth. Most easily for the Apostle saieth I had not knowen lust if the Law had not saide thou shalt Rom. 7. 7. not lust But it is more cleare then the light that all men without the Law could haue vnderstood that concupiscence ioyned with consent was sinne and therefore it is apparant that the Apostle meant that the concupiscence which the will resisteth is forbidden by the Law That may also bee gathered by the summe of the Law wherein the Lord commandeth Mat. 22. 37 that we loue him with all our heart with all our soule and with all our minde whereupon it followeth that we cannot be tickled euē with the least cōcupiscence but presently there is something in our minde voide of the loue of God and therefore that it is a sinne against this Law Theoph. So farre foorth as I see God in his Law requireth of vs most exact perfection Matth. Math. 5. 48 He requireth it indeede For he would haue vs to bee perfect euen as he himselfe is perfect And therefore hee hath set before vs his Law instead of a glasse and a most perfect pattern of righteousnes that the life of man might be conformable to the purity of his diuine Maiestie In so much as if there were any that did perfectly keepe it hee should in this life perfectly set foorth the image and likenesse of God The summe of the Law Mat. 22. 37. Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy minde This is the first and the great commandement And the second is like vnto this Thou shalt loue thy neighbour as thy selfe On these two commandements hangeth the whole Law and the Prophets Theoph. I am throughly satisfied concerning the exposition of the Law Now I would haue the summe of it which thou repeatedst euen now to be declared by thee that I may vnderstand it And first why he comprehendeth all the keeping of the first Table vnder the loue of himselfe Matth. This was done that wee might vnderstand from what fountain that loue floweth and what effects it worketh in vs. Theoph. From whence floweth it Matth. From the knowledge of him and the assurance of the loue wherewith hee loueth vs. For it can not bee that wee should loue any except wee know him and doe certainely know that wee are loued againe of him Theoph. What effect worketh that loue of God in vs Matth. Willing obedience For we desire to obey him whom wee loue and the more loue increaseth the more obedience increaseth By these things therefore it is plaine that the obseruation of the whole first Table is contained vnder the loue of God For he cannot be loued of vs but we do in like manner 1 Reuerence him 2 Put our whole trust in him 3 Call vpon him when soeuer any necessity presseth vs. 4 And giue him thāks for his innumerable benefits Moreouer if he bee loued of vs wee will not giue the worship due vnto him alone to creatures or to dumbe Idols but according as he requireth wee will spiritually worship him If he be loued of vs it will be our chiefest delight to speake of him which shall be done of vs with due reuerence and religion diligently taking heede that we offend not him with a word If I say he be loued of vs his Sabbaoth shall be our delight because wee may speake with him more commodiouslie as well by the holy ministery of the word and reading by the which he speaketh vnto vs as by prayers by the which we speake vnto him Moreouer those delights will engraue such sweetenesse in our mindes that wee shall easily despise all sports and other worldly things wherein worldlie men are wont to spend those daies Hereuppon it is plaine that so many as loue God do keepe the whole first Table Theoph. But wherfore doth the Lord adde that God must be loued of vs with all our hart with all our soule and with all our vnderstanding Matth. To the end wee may know that our minde and soule ought to bee filled with his loue and that therefore it is required that he might be most entirely loued of vs aboue all others aboue parents brethren sisters wiues children friends goods yea and our selues also But if at anie time a man should bee set betweene two loues the one whereof is that that is due vnto God and the other that that is due vnto parents brethren sisters wiues children friends and these two loues cannot stand together so as while we apply our selues to the one we neglect the other then the Lord is to bee preferred before all the other and all other things are to bee neglected that wee may follow him For so Christ himselfe saieth Hee that loueth Mat. 10. 37 father or mother more then me is not worthie of me and he that loueth sonne or daughter more thē me is not worthie of me As if hee saide whosoeuer forsaketh not wife and children and all his goods rather then denieth me is not worthie of me And that more is in the same sense he saieth If anie commeth vnto me and hateth not his father and mother and wife and children and brethren and sisters and euen his owne life he cannot be my Disciple Theoph. But vnlesse I be deceiued the loue of God doeth not wholly but

commaundement the Lord forbiddeth false witnesse bearing which is no small hinderance to the ending of cōtrouersies doth command that we speake the truth both before the Magistrate and elsewhere in all kinde of matters Finally because the Law-giuer is spirituall he would teach vs that his law also is spirituall that is that not onely outward obedience is required by it as the lawes made by men do but euen the inward affection of the heart Therfore vnder the name of concupiscence which he forbiddeth in the last commaundement he requireth also this that we obey him with all our heart so as there be not anie thing in vs be it neuer so litle that is contrarie to his will The fift commandement of the Law Honor thy father thy mother that thy dayes may belōg in the lād which the Lord thy God giueth thee Theop. Let vs go to the particular exposition of each commandement of the last Table And let vs begin at the fift which is the first These be the words of it Honor thy father and thy mother c. Of how many parts standeth it Math. Of two the first is a precept namely that we honor father and mother the other is a promise made to the keepers of this commaundement which is that they shall liue long wherein secretly is contayned a threatning against such as breake it Theoph. That we may clearly vnderstand the former part two questions are to be determined of vs. First whom God comprehēdeth vnder the name of parents Who be cōprehended vnder the name of parents And secondly what is to be vnderstood by the name of Honor. Answer therefore to the first question Matth. Vnder the name of parentes they all be comprehended who by any means in respect of their office are bound to do the dutie of parents toward vs namely they that ought to haue care for our instruction health life preseruation of our goods credit and peace For in these things is contained the dutie of parentes toward their children Therfore vnder the name of parents are to be vnderstood first 1 Gardiās tutors that be to vs in stead of parents 2 Magistrates who also bee called fathers of the countrey 3 Ministers of the Church and Schoole-maisters which be our spirituall parents 4 Husbands toward their wiues 5 Maisters toward their seruants Theoph. What is the cause that God hath comprehended all these aboue mentioned vnder the name of parents Mat. Because such is the naughtinesse and pride of mans nature for it is puft vp with the desire of highnesse and excellencie that it hardly suffereth it selfe to be subiect vnto anie For this cause that superioritie is spoken of for an example that is by nature most amiable and least enuied because it might more easily softē our minds and bow them to the custome of subiection Theoph. What the word Honor signifieth Let vs come to the other question What containeth the honour which we are commaunded to giue to our parents Matth. It standeth vpon three parts First 1 Vpon outward saluation proceeding from the inward reuerence which we ought to yeeld vnto them which shall be done if we acknowledge them to be the ministers of God for our good 2 The second is the obedience that wee performe to their commandements so as they be not contrarie to the will of God for then by the rule of Peter Act. 5. 29. wee ought to obey God rather then men 3 The third is that when they be poore wee do helpe them with our goods It is in the meane time to be obserued that God doth not onely prescribe a rule to inferiors whereby they may giue due honor to their superiours but doth also teach superiours their dutie which they ought to do to their inferiours Theop. What if the superiours faile in their dutie are not the inferiours discharged from the honor due to them Matth. No not so for our sinnes are not excused by the sinnes of others Moreouer the obedience we giue them is directly referred vnto God of whom it is commanded and not properly to them selues Theoph. We haue stayed long enough vpon the former part of this commandement let vs therfore come to the other It is the promise the wordes whereof be these That thou mayest liue long in the land which the Lord thy God giueth thee To the expositiō wherof there be fiue things whereof I will aske thee 1 First why the Lord ioyned a promise to this commandement rather then to the rest of the commandements of this later table 2 Why he promiseth long life rather then anie thing else 3 What good we haue by long life that is subiect to so manie troubles 4 What that land is whereof mention is made in this place 5 How this promise is fulfilled forasmuch as it is certaine that sometimes obedient children be taken away by vntimely death and the stubburne and disobedient liue long Now therefore answer to the first What is the cause that the Lord ioyned a promise to this commandement Matt. He teacheth superiors by his owne example how they ought to behaue them selues toward their inferiours namely to allure them to obedience rather by gentlenesse promises thē by seueritie punishmēts Theoph. Go forward and in like sort answer to the second Why is long life promised by God rather then anie thing else Matth. The promise is very fitly applied to the commandement it selfe for it teacheth modest and obedient children while they honor the instruments of this life graunted to them namely their parents that they shall long enioy it But on the contrarie side it threatneth death to the disobedient because they be altogether vnworthie to haue the vse of that benefite the instruments whereof they honor not Theoph. The third point followeth What profite haue we by a long life seeing it is subiect to so many afflictions Math. I grant indeed that this corporall life if it be separated from the fauour of God is most miserable vnhappie but it is a blessing to the faithfull For continuing in it we serue to his glorie and sometimes he granteth vs this that with great peace and quietnesse we enioy sundrie temporall benefites Moreouer this promise is applyed to the common opinion of men For they account long life for a great blessing Theoph. Let vs come to the fourth point What is that land whereof the Lord maketh mention in this place Matth. In respect of the Israelites it is to be vnderstood of the land of Canaan which they had receiued of the Lord to possesse it but in respect of vs it is extended further For wheresoeuer we be in the world wee haue right of dwelling there from the Lord whose the earth is Theoph. The last point is behind How this promise is fulfilled seeing it is certaine that in many places obedient and sober children dye being young and the disobedient liue long Matth. It is taught by the exāples of Absolom Core Dathan Abiron of