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
A20736	Lectures on the XV. Psalme read in the cathedrall church of S. Paule, in London. Wherein besides many other very profitable and necessarie matters, the question of vsurie is plainely and fully decided. By George Dovvname, Doctor of Diuinitie. Whereunto are annexed two other treatises of the same authour, the one of fasting, the other of prayer.	Downame, George, d. 1634.	1604 (1604)	STC 7118; ESTC S110203	278,690	369

Sarah was his sister To this objection Abraham himselfe aunswereth Gen. 20. 12 In very truth she is my sister the daughter of my father though not of my mother and she also is my wife Abraham therfore vttered no vntruth but onely concealed part of the truth He did not say sayth Augustine she is not my wife but he sayd she is my sister he therefore concealed some part of the truth but he deliuered no vntruth when be concealed that she was his wise he professed she was his sister Againe say they the Midwiues are commended which that they might preserue the male-children of the Hebrewes aliue told an vntruth But there is no necessity that we should graunt that they did lie for it is very likely that diuerse of the Hebrew women hauing notice of the kings edict did not send for the Midwiues but were without their helpe being strengthned by God and perhaps holpen by other women deliuered But suppose they had told a lye yet we must distinguish betwixt their lie and their preseruation of the infants For the preseruation of the children was a worke of mercy and of the feare of God but their lye had beene a worke of infirmity and of the feare of men Neither did they tell a lye if they lied to saue the infants but hauing preserued before the infants they told a lye for their owne safety So sayth Gregory Parcendo conatae sunt infantum vitam tegere mentiendo suam By sparing they endeuoured to preserue the life of the infants by lying their owne They are therefore commended for sauing the infants they are not commended for lying Thirdly they obiect the example of Rahab who is commended in the Scriptures because she receiued the spies hid and sent them away and by a lie saued their life Such examples as are doubtfull charitie bindeth vs to interpret into the better part I answere therefore with Tremellius and Iunius that there is no necessitie we should interpret her answere as a lie for it may be that others had lodged with her being an Inne-keeper of whom shee made that answere God so disposing by his prouidence that she might truly giue notice of some of her guests which were gone and might also in faith and charity conceale others But if shee had lied yet her lie is not commended whereinto she fell by infirmitie and no maruell if she so fell being a new conuert from paganisme but that her worke of faith and loue Vnto both these examples Augustine answereth thus Whereas it is written that God dealt well with the midwiues of the Hebrews and with Rahab the harlot of Iericho it was not because they lied but because they were mercifull towards the men of God Wherefore not their lying was rewarded but their good will Benignitas ment is non iniquit as mentientis Now if they shall obiect other examples of the godly I answere with Augustine in the same place When as examples of lying are produced out of the holy scriptures either they are no lies but are so supposed to be whiles they are not vnderstood of which sort are some speeches which were prophetically vttered as that of Iacob to Isaac which Augustine sayth was a my sterie and not a lie or if they be lies they are not to be imitated because they cannot be just And secondly the rule of our cōscience is not to be drawn from the examples of men but from the commaundements of God They were men and therefore they might fall but these slips of theirs were in their godly life as blemishes in a beautifull face which wee are to behold as euidences of humane frailtie that we may be made more warie and circumspect and not to imitate them as examples In the third place they vrge certain cases wherin if we shall hold it vnlawfull to lie they say it is a hard doctrine and which cannot be borne For first say they seeing the most men now adaies are readie for euery petty commoditie to lie it were to great simplicity if not folly if to compasse great matters a man would refuse to lie for this were the high way to beggery But what sayth Salomon Buy the truth but sell it not And our Sauiour Christ What will it profit a man if he shall gaine the whole world and loose his owne soule as the lying tongue casts away the soule But these men are like to prophane Esau who for a messe of pottage sold his birth-right sauing that they for matters of like value and lesse necessity do sell their inheritance in heauen Wherefore as Augustine truly saith No man can euince that it is lawfull at any time to lie vnlesse he be able to shew that an euerlasting good may be obtained by a lye But so much doth euery one depart from eternity as be discordeth from verity 2. But say they what if our owne or our brothers life being endangered might be redeemed by a lie shall it not be lawfull in that case to lie I aunswere with Augustine That death which foolish men do feare who feare not to sinne killeth the body and not the soule But the lying tongue slayeth the soule It is therefore most peruersly said that the one ought spiritually to die that the other may corporally liue Seeing therefore by lying eternall life is lost we may not lie to preserue any mans temporall life no more than we would thinke it our duty if by our witchcraft theft adultery we could saue a mans life to play the witches theeues or adulterers to that end Nay rather according to that counsell of the wise man We are to striue for the truth vnto death 3. But suppose say they that if thou wilt lye thou mayst saue thy chastitie if thou wilt not lye thou shalt be forced to fornication or some other sinne which is more grieuous than lying must we not of two euils chuse the lesse This case of compensatiue sinnes wherby a more grieuous sinne is as they suppose redeemed by a lesse doth trouble many But although of two euils of punishment the lesse is to be chosen yet this holdeth not in sinnes For if I may not sinne that good may come thereof then may I not commit one sinne that another may be auoided Neither as I suppose can they alleadge any case wherein a man shall so be concluded betwixt two sinnes as that he may not haue an issue without committing a new sinne What then will you say ought one rather to cōmit whordome than to make a lye I answer first with Augustine If you aske whether he ought to do I say he ought to do neither For if I shall say he ought to do the one I should allow that one when as indeed I disallow both But if you aske whither he ought to auoid who cannot shunne both but may escape the one I answer he ought to auoid his owne sinne rather than an others and rather

is vaine Againe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie not onely against thy neighbour but also for him For the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both to wit both against as Esay 59 Our sinnes do testifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against vs and also for as Gen. 30 My righteousnesse shall answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for me or shall testifie in my behalf In the ninth commaundement therefore is forbidden not onely false speech as euery lie is but also vaine speech as the jeasting lie commonly is and not onely that false or vaine speech which is against our neighbour but also that which is for him whether it be for his delight as the jeasting lie or for his profit as the officious lie Augustine out of the words of the Apostle I. Cor. 15. where the Apostle confesseth That if Christ be not risen againe then he and other the Apostles should be false witnesses of God For saith he we haue testified of or as the word may signifie against God that he hath raised vp Christ c. he gathereth that that is said to be a false testimonie against any which is falsely said in his praise Seeing therefore these two sorts of lies are forbidden in the decalogue it is euident by the confession of the Schoolemen themselues that they are not onely sinnes but also mortall sinnes 2. Againe a lie is euill in generall and is generally forbidden in the Scriptures Apoc. 21. to all yers without exception eternall death is denounced And agreeably to the Scriptures the sonne of Syrach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doe not thou make no manner of lie The Hebrew word which signifieth a lie signifieth iniquitie that wee might vnderstand euery lie to be a sinne 3. Euery lie is against nature For seeing words naturally are the notes of our thoughts as the Philosopher saith it is against nature and against dutie that a man should signifie in words that which he doth not thinke in his heart or that the will should direct the tongue to vtter that which is contrarie to the illumination of the mind Whereupon the Philosopher sayth That euery lie is in it owne nature euill and to be auoided 4. Augustine reasoneth thus The truth teacheth not that we may lie at any time for no lie is of the truth Therefore it is not true that we may lie at any time 5. We can doe nothing sayth the Apostle against the truth but for the truth 2. Cor. 13 but euery lie is against the truth yea vpon euery lie followeth the losse of truth which to God is most deere 6. Againe sayth Augustine the law is the truth Psal. 119. yea God is the truth therefore that which is against truth is against the law yea and against God 7. And hereunto wee may adde the testimonies of Augustine No lies are iust for all are sinnes 8. And of Gregorie Euery lie is iniquitie for so much it dissenteth from equitie as it discordeth from veritie For whatso●uer is opposed to vertue is sinne euery lie is opposed to truth which is a vertue therefore euery lie is a sinne 9. Euery lie is of the diuell therefore euill Iohn 8. 44. 10. The conscience of euery man when he lieth accuseth him of sinne But let vs consider them seuerally And first as touching the merry lie we are to hold a distinction namely that there is a merry lie which vnproperly is called a lie when as in shew of words a false thing is vttered but yet by the jesture or pronuntiation of him that so jeasteth it may appeare that something else which is true is signified by him and that such a jeast as vnder the shew of an vntruth doth hide a truth may sometimes be vsed of a Christian man I dare not denie But that which properly and in the meaning of the speaker is a lie may in no sort be vsed of a Christian. First because it is not onely false but also vaine and idle and if of idle words an account must be giuen how much more of lies Secondly the Prophet Hoseas inueigheth against those who with their lies make princes merry Now if princes to whom being oppressed with great cares mirth is most needfull may not be made merry with lies who then may Thirdly a lie may not be vttered to helpe a man or to deliuer him out of danger as shall straightwaies be shewed mueh lesse may it be told to delight him For as the schoolemen truly say Bonum utile prefertur delectabili a profitable good is preferred before a delightfull nay the truth it selfe is not spoken to the end to delight men as Augustine sayth much lesse may a lie Fourthly Epaminondas the heathen man shall rise in judgement against those who make no conscience of speaking merry lies for he was so strict an obseruer and louer of the truth that hee could not abide that a lie should be spoken no not in jeast And to these reasons you may adde those arguments which before were produced to prooue a lie generally to be euill But the chiefe controuersie is concerning the officious lie for therein now adayes the policie of worldly men especially consisteth But let vs see by what arguments they commend this office forsooth of lying First because it is not against Christian charitie say they to help our brother with a lie yea but Christian charitie say I abhorreth lying and rejoyceth in the truth and those which are Christians so long as they keepe a good conscience they can do nothing against the truth but for the truth 2. Yea the honest friendship of Heathen men was contained within the limits of truth The Philosopher in his Morals professeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a godly thing to prefer the truth before his friends And those which were of the better sort among them were wont to professe themselues friends one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto the altars to which they vsually came when they were to testifie a truth that it may be a shame for Christian men in respect of friendship to goe beyond the bonds of truth 3. Christian Charitie requireth not onely that wee should do good but also that we should do it well and by good means For this a rule in Diuinity that Euill is not to be done that Good may come thereof Those things only which are good and lawfull are to be done of vs committing the euent to God 4. Christian charitie doth not require that for another mans commodity thou shouldest cast away thy selfe But God will destroy those which speake lies and as the wise man saith The lying mouth destroyeth the soule Secondly they proue this kind of lying to be lawfull by the examples of the godly For first say they Abraham the father of the faithfull that he might escape danger said that his wife