A20760:66
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 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,2 signifieth to be sworn rather then to swear; whereby is implied that we are not to take an oath as voluntary agents, but only as patients when as necessity urgeth us thereunto, as Pagnine hath observed.
The third propertie required to a lawfull oath is,1 that wee sweare in iudgement, that is, that we vse the name of God in our oathes reuerently, and holily, conscionably, and with great deliberation and circumspection. And secondly, that we vse it sparingly, when as wee are necessarily vrged thereunto. As when the person vnto whom wee sweare can no otherwise be perswaded of a necessarie truth, when as the truth cannot be demonstrated, by reason, testimonie, or other arguments, when as it is necessarie for the aduancement of Gods glorie, or for the furthering of some charitable worke, either publike or priuate, respecting either our neighbour or our selues. For seeing an oath is not absolutely good but vpō the condition of necessitie, therefore we must not sweare but when some necessarie cause constraineth vs; for, bonum necessarium extra termines necessitatis non est bonum: that is, a necessarie good is not good but when it is necessary. And hence it is that the Hebrew word vsed for swearing being passiue,2