A20760:138
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.
Secondly,1 this oath is taken when the impossibility appeareth not, and that either because we do not advisedly consider of our means to perform our promise; by reason whereof we do not discern our want of power, to make good our word; or having sufficient power and means to perform our oath at the taking thereof, are afterwards disabled by some unexpected accident. As if by oath we should promise to pay at a certain time a sum of money, having so much in our own custody; and before the appointed day came, should be utterly disabled by fire, thieves, or some other casualty, so as we have no possible means to perform our promise. The former cannot be excused, as being a sin of rashness and unadvisedness (although it is much less heinous then when we swear to known impossibilities) in ⟨p. 59⟩that before we swear, we should be assured, not only of our will, but also of our power to perform our promise. The other is much more excusable, because such oaths seem reversed by God himself, who hath taken away from us all means of performance. Howbeit, if in such cases we would be wholly acquit from all imputation of fault, we are not to swear absolutely, that we will perform our promise, seeing we have no absolute and unlimited power, but to join these conditions, If God will, if it please the Lord, if he will suffer or enable me, and such like. For if these conditions are to be expressed or understood in our ordinary promises, as the Apostle teacheth us; then much more in such promises;2 as are of greatest importance, being confirmed with a religious oath.
Secondly,1 this oath is taken when the impossibilitie appeareth not, and that either because we doe not aduisedly consider of our meanes to performe our promise; by reason whereof we doe not discerne our want of power, to make good our word; or hauing sufficient power and meanes to performe our oath at the taking thereof, are afterwards disabled by some vnexpected accident. As if by oath we should promise to pay at a certaine time a summe of money, hauing so much in our owne custodie; and before the appointed day came, should be vtterly disabled by fire, theeues, or some other casualtie, so as we haue no possible meanes to performe our promise. The former cannot be excused, as being a sinne of rashnesse and vnaduisednesse (although it is much lesse hainous then when we sweare to knowne impossibilities) in