A69235:60
A treatise against lying Wherein is showed what it is, the nature and causes…A treatise against lying Wherein is shevved vvhat it is, the nature and causes…
A treatise against lying Wherein is showed what it is, the nature and causes of this sin, the divers kinds of it; and that all of them are sinful, and unlawful, with the motives and means to preserve us from it, or to cure us of it. By John Downame, B. of D. and preacher of Gods Word.A treatise against lying Wherein is shevved vvhat it is, the nature and causes of this sinne, the divers kindes of it; and that all of them are sinfull, and unlawfull, with the motives and meanes to preserve us from it, or to cure us of it. By John Dovvname, B. of D. and preacher of Gods Word.
London: printed by Felix Kyngston for Nicolas Bourne, 1636
Title page typeset from the transcription.
A TREATISE AGAINST THE SIN OF LYING. › Chapter 4A TREATISE AGAINST THE SINNE OF LYING. › Chapter 4
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now these distinctions being received will 1serve to clear some places of Scriptures objected to maintain unlawful feigning; as first that the holy Angels themselves feigned when Lot entreating them to come into his house, they refused saying, Nay, but we will abide in the street all night, contrary 2to what they purposed, for afterwards they were content to lodge with him, and so no doubt were resolved to do before he requested them. I answer, that their purpose was not absolute, but upon the condition of his earnest entreaty, which if he had not used, they would not have tarried; for so it is said, that when they refused, he pressed upon them greatly, and so they turned in unto him, and entered into 3his house. Secondly, it is objected that our Saviour himself feigned, when as travelling with his Disciples to Emmaus, he made as though he would have gone further which he intended not, for afterwards being entreated, he stayed with them, and he knew beforehand that they would thus entreat him. To which some answer, that this his making as though he would go further, is to be referred not to Christs intention, but to the opinion and conceit of his Disciples, who seeing ⟨p. 40⟩him still go on thought that he had purposed to proceed in his journey, and therefore stayed him with their earnest importunity. But though this would not stand good, seeing unless Christ had showed some purpose of going, they should not have needed to have constrained him upon this reason, that it was too late to travel, the night approaching; yet the former answer will serve, that it was his purpose to stay, yet not absolutely, but upon the condition of their importunity which he knew they would use, neither did he herein (as Saint Augustine observeth) feign any thing which was false, seeing he was indeed a stranger upon earth, and was not here to stay, but to go further till he came into his own Country and Heavenly Kingdom. Neither was it his end to deceive, but to convince the Disciples of the truth, as of their incredulity, of the necessity of his sufferings, for the redemption of his People, and of the certainty of his resurrection. Lastly, it is objected that David being in the Court of Achish feigned 4