A20760:121
Four treatises tending to dissuade all Christians from four no less heinous then common…Foure treatises tending to disswade all Christians from foure no lesse hainous then common…
Four treatises tending to dissuade all Christians from four no less heinous then common sins; namely, the abuses of swearing, drunkenness, whoredom, and bribery. Wherein the greatness and odiousness of these vices is discovered; and the means and remedies, which may either preserve, or wean men from them, are propounded. Whereunto is annexed a treatise of anger. By John Downame Bachelor in Divinity, and preacher of Gods word.Foure treatises tending to disswade all Christians from foure no lesse hainous then common sinnes; namely, the abuses of swearing, drunkennesse, whoredome, and briberie. Wherein the greatnes and odiousnesse of these vices is discouered; and the meanes and remedies, which may either preserue, or weane men from them, are propounded. Whereunto is annexed a treatise of anger. By Iohn Dovvname Batcheler in Diuinitie, and preacher of Gods word.
London: printed by Felix Kyngston for William Welby, 1609
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.
24.4. For if it be a grievous sin and an evident sign of an impious man,1 to speak deceitfully and with a double heart unto his neighbour; then how much more abominable is it, when as this deceit is graced and countenanced with an oath?
24.4. For if it be a grieuous sin and an euident signe of an impious man,1 to speake deceitfully and with a double heart vnto his neighbour; then how much more abominable is it, when as this deceit is graced and countenanced with an oath?
Yea,1 but seeing our speech is often ambiguous, admitting of a double signification, whereof it cometh to pass, that I swearing in one sense am understood in another; how ⟨p. 49⟩is such an oath to be expounded and performed, as that I may be cleared from deceit and perjury? Some answer, that our oath must be understood in his sense and meaning unto whom it is made. But this is too strict and hard, for so a man might be perjured swearing, both according to the truth, and according to his own mind and persuasion, because he is misunderstood through the default perhaps of the other, who wanteth capacity and apprehension. What then, must it be understood in his sense and meaning that sweareth? If this should be granted, it would be as over-partial on the other side, for so might men speak doubtfully with a purpose to mislead another, and by equivocation may swear that which is true in his own meaning and intention, which is nevertheless directly false, according to his construction unto whom the oath is made: and therefore the most equal course that can be taken for the avoiding of both extremes is, that our speech which we confirm with an oath be understood most simply & plainly, according to the usual and common custom, as the most part do, and ought to understand such speeches. And if yet any doubt remain, the surest rule is, that the speech confirmed by oath, be understood according to the sense and meaning of him unto whom the oath is made, if the swearer did swear deceitfully; or if simply, plainly, and with an honest meaning, then is it to be interpreted in his own sense who took the oath.