A20760:624
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.
The sixth cause is to have open ears to every tale-bearer,1 and credulous hearts to believe them. For it is the nature of men, to be most desirous of hearing that which most displeaseth them, Et libenter credere quae inuitè audiunt, 2willingly to believe those things which they are most sorry to hear. But if we would avoid unjust anger, we must avoid this vice also:3 Multos absoluemus si caeperimus ante judicare quam irasci, we shall acquit many, if we will not be angry before we judge. Let us not therefore suffer execution to go before judgement, but rather defer our more severe censure, till time have revealed the truth, considering that it is most usual with men to report untruths, some that they may deceive thee; some because they are deceived themselves; some because they would set friends at variance; some in their accusation will feign an iviury offered us, that they may take occasion to show their sorrow, because it was offered; but scarce any of them will stand to that which they have spoken. And therefore let us not be angry before we judge, nor judge before we hear both parties: for what injustice is it to have both ears open to an accusation, and both shut to an excuse? to proceed to sentence of condemnation before we ask the party accused, what he can say for himself? what greater wrong then to believe in secret, and to be angry openly?
The sixt cause is to haue open eares to euery tale-bearer,1 and credulous hearts to beleeue them. For it is the nature of men, to be most desirous of hearing that which most displeaseth them, Et libenter credere quae inuitè audiunt, 2willingly to beleeue those things which they are most sorry to heare. But if we would auoid vniust anger, wee must auoyd this vice also:3 Multos absoluemus si caeperimus ante iudicare quam irasci, wee shall acquit many, if vve will not be angry before we iudge. Let vs not therefore suffer execution to goe before iudgement, but rather deferre our more seuere censure, till time haue reuealed the truth, considering that it is most vsuall with men to report vntruthes, some that they may deceiue thee; some because they are deceiued themselues; some because they would set friends at variance; some in their accusation will faine an iuiury offered vs, that they may take occasion to shew their sorrow, because it was offered; but scarce any of them will stand to that which they haue spoken. And therefore let vs not be angry before wee iudge, nor iudge before we heare both parties: for what iniustice is it to haue both eares open to an accusation, and both shut to an excuse? to proceed to sentence of condemnation before we aske the party accused, what he can say for himselfe? what greater wrong then to beleeue in secret, and to be angry openly?