A20760:443
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.
But this will better appear,1 if we more particularly examine the unjust carriage of those, who being in authority, suffer themselves to be corrupted with bribes; for when prejudice of the cause is wrought in their minds through the persuasion of golden eloquence, there is none so wicked whom they will not justify, nor any so innocent, whom they are not ready to condemn. Neither do they in determining of causes, consider what is just, but only remember what they have received; not what in equity and conscience they ought to do, but what they have promised to do for their reward. And of these the Prophet speaketh,2 Esa. 5.23. Which justify the wicked for a reward, and take away the righteousness of the righteous from him. For the former; when a cause is to be handled and determined before a corrupt Judge, who loveth gifts, and hath his hand open to receive rewards; then the proverb is always verified: Pecuniosus damnari non potest: A monied man cannot be condemned; nay scarcely reproved for his greatest faults; for as one ⟨p. 226⟩saith:3 Libertatem arguendi amittit, & peccat qui ab eo accipit, qus ideo dat ne corrigatur; He loseth his liberty of reproving, and thereby greatly offendeth, which doth receive a gift from him, who therefore bestoweth it that he may not be corrected. For how can he freely rebuke such an one for his faults, whom before he hath made privy to his own gross corruptions? Or what power hath he to draw out the sword of justice, for the punishment of sin, when as he hath suffered his hands to be manacled with bribes? Or how can he in trial of right administer righteous judgement without respect of persons, who hath made sale of both his ears, eyes, and tongue for a reward, and upon earnest received, hath obliged himself to use all favour to the one party, before the cause is examined?
But this will better appeare,1 if we more particularly examine the vniust cariage of those, who being in authoritie, suffer themselues to be corrupted with bribes; for when preiudice of the cause is wrought in their minds through the perswasion of golden eloquence, there is none so wicked whom they will not iustifie, nor any so innocent, whom they are not readie to condemne. Neither doe they in determining of causes, consider what is iust, but onely remember what they haue receiued; not what in equitie and conscience they ought to doe, but what they haue promised to doe for their reward. And of these the Prophet speaketh,