A20760:156
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.
So also this is odious unto men;1 and that not only faithful Christians, amongst whom a perjured person loseth the reputation of religion, and the true fear of God, yea even of civility and common honesty; and is for ever branded with the black mark of a profane person, who never after is to be credited in his words and deeds; but also unto the Heathens, Turks, and Pagans: for howsoever these men are but dim sighted in the moral duties of honesty between man and man, having only the obscure light of corrupted nature to be their guide, and even almost stark blind in the duties of piety towards God; yet have they abhorred this sin of perjury, and counted it worthy of the severest punishment. One saith,2 that men by no means more provoke the wrath of the divine Majesty, then by rash violating of an holy oath. Another being importuned by a respected friend, to afford him a false oath; answered, that he could be his friend, no further then usque ad aras, unto the altar; meaning, that no friendship should make him swear a false oath at the altar, in the presence of their gods. A third being set at liberty, rather than he would break his oath,3 returned again unto his mortal enemies, expecting nothing else but exquisite torments.
So also this is odious vnto men;1 and that not onely faithfull Christians, amongst whom a periured person loseth the reputation of religion, and the true feare of God, yea euen of ciuilitie and common honestie; and is for euer branded with the blacke marke of a prophane person, who neuer after is to be credited in his words and deeds; but also vnto the Heathens, Turkes, and Pagans: for howsoeuer these men are but dimme sighted in the morall duties of honestie betweene man and man, hauing onely the obscure light of corrupted nature to be their guide, and euen almost starke blind in the duties of pietie towards God; yet haue they abhorred this sinne of periurie, and counted it worthie of the seuerest punishment. One saith,2 that men by no meanes more prouoke the wrath of the diuine Maiestie, then by rash violating of an holy oath. Another being importuned by a respected friend, to affoord him a false oath; answered, that he could bee his friend, no surther then vsque ad aras, vnto the altar; meaning, that no friendship should make him sweare a false oath at the altar, in the presence of their gods. A third being set at libertie, rather than he would breake his oath,