A20760:65
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 if after the oath is made, we find that there is impiety and injustice in it, which we did not discover at the making thereof, then such an oath is rather to be broken then observed; for we sin not in breaking, but in making of it. Whereas he that performeth such an oath, addeth sin unto sin, that is to say, unto rashness in swearing, wickedness in performing: as we may see in the example of Herod, who after he had made a wicked oath,1 did perform it with greater wickedness. And this David knew well, and therefore he made no conscience of breaking that unlawful oath, which he had unconscionably made, as appeareth 1. Sam. 25.21.3.
So if after the oath is made, wee finde that there is impietie and iniustice in it, which wee did not discouer at the making thereof, then such an oath is rather to be broken then obserued; for we sinne not in breaking, but in making of it. Whereas he that performeth such an oath, addeth sinne vnto sinne, that is to say, vnto rashnes in swearing, wickednesse in performing: as we may see in the example of Herod, who after he had made a wicked oath,1 did performe it with greater wickednesse. And this Dauid knew well, and therefore hee made no conscience of breaking that vnlawfull oath, which he had vnconscionably made, as appeareth 1. Sam. 25.21.3.
The third property required to a lawful oath is,1 that we swear in judgement, that is, that we use the name of God in our oaths reverently, and holily, conscionably, and with great deliberation and circumspection. And secondly, that we use it sparingly, when as we are necessarily urged thereunto. As when the person unto whom we swear can no otherwise be persuaded of a necessary truth, when as the truth cannot be demonstrated, by reason, testimony, or other arguments, when as it is necessary for the advancement of Gods glory, or for the furthering of some charitable work, either public or private, respecting either our neighbour or our selves. For seeing an oath is not absolutely good but upon the condition of necessity, therefore we must not swear but when some necessary cause constraineth us; for, bonum necessarium extra termines necessitatis non est bonum: that is, a necessary good is not good but when it is necessary. And hence it is that the Hebrew word used for swearing being passive,