Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	adam_n	law_n	transgression_n	5,599	5	10.5016	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05094	The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men: by Peter de la Primaudaye Esquire, Lord of the said place, and of Barree, one of the ordinarie gentlemen of the Kings Chamber: dedicated to the most Christian King Henrie the third, and newly translated into English by T.B.; Academie françoise. Part 1. English	La Primaudaye, Pierre de, b. ca. 1545.; Bowes, Thomas, fl. 1586.	1586 (1586)	STC 15233; ESTC S108252	683,695	844

they are to the great preiudice of the whole Common-wealth We are therefore to wish that all valuing and sale of offices especially of iudgement and iustice may be abolished and disanulled that all meanes of fauor and ambition may be taken away that the ancient and happie ordinances of our kings may be restored especially that decree of S. Lewes the king whereby he enacted that all publike offices should be bestowed vpon the election of three persons chosen by the Officers and Citizens of those places to one of which so elected the king was to giue freely without monie the office then void This holie ordinance hath since that time beene often renued by king Phillip the Faire Charles the Wise Charles the 7. Lewes the 11. and Charles the ninth that dead is when his Estates were held at Orleans So that if the King and his Councell would aduisedly consider of these things in the establishing of Iudges and Magistrates in his kingdome and would strengthen them in the execution of their iudgements the obedience of his subiects would be greater and the foundation of all good order and policie more sure Of Seditions Chap. 63. ARAM. AS it is necessarie that all things which haue a beginning should end which encrease should diminish and waxe olde some sooner others later according to the disposition of that matter whereof they are compounded and through the influence of the heauenlie bodies from which nature woorking in them by hir author this continuall and mutuall succession of generation and corruption proceedeth so are publike estates first instituted encreased maintained lessened changed destroied turned returned one frō another by the disposition of God Those that are best grounded in religion and iustice haue their power most assured and are of longest continuance but none are perpetuall although their policie and manner of gouernment be neuer so good For we see them al corrupt in processe of time and in the end perish through their own vices that follow and accompanie them being first mooued and stirred vp by nothing so much as by sedition and ciuill warre This bringeth to light all euill that lurketh in those members of the politike body that are most pernitious vntill the infection be wholy spread and hath taken hold of the noblest parts thereof whereby it is brought to extreame miserie without hope of remedie Nowe although euery one of vs haue sufficient feeling heereof in himselfe by his owne harme yet we may know it better by taking occasion vpon this subiect to discourse of the nature of seditions of their common effects that we may haue them in greater detestation and bring euery one of vs his hart and mind to helpe this Estate if there remaine neuer so little shewe or meanes whereby the subuersion thereof may yet be kept backe But I leaue the discourse of this matter to you my Companions ACHITOB. All sedition is euill and pernitious although it seemeth to haue a good and honest cause For it were better for him that is author of sedition to suffer any losse or iniurie than to be the occasion of so great an euill as to raise ciuill warre in his countrie ASER. Nature saith Empedocles vseth no other meanes to destroy and to ouerthrow hir creatures than discord and disiunction and sedition as Thucydides saith comprehendeth in it all kind of euils Let vs then heare AMANA who will prooue this sufficiently vnto vs. AMANA If we consider how God minding to punish Adam for his ingratitude and disobedience made his owne members rebell against the spirite vnto which they obeied before whereby he became captiue vnder the lawe of sinne no doubt but we may say that after the same manner he chastiseth Kings Princes and Heads of Common-wealths that haue no care to obey his commandements and to cause others to keepe them by the rebellion of their owne subiects not without great danger of depriuation from all authoritie by them and of receiuing the law at their hands to whome they should giue it as it hath beene seene practised in many Estates and gouernments Religion and the loue of God bringeth with it all vnion and concord preserueth Kingdomes and Monarchies in their integritie and is the nursing mother of peace and amitie amongst them But the contempt of religion bringeth discord and confusion ouerturneth all order treadeth vertue vnder foote giueth authority to vice and soweth quarrels and dissentions amongst men from whence seditions and priuate murders proceed and in the end ciuill and open wars which are as flaming fires to take hold of and to consume most flourishing Estates For without doubt if men had in them the true loue and feare of God which cannot be without the loue of our neighbour no such effects would euer proceed from their works and actions Politicks haue labored infinite waies to maintaine the people in peace and to cause ciuill iustice to flourish They haue made many Lawes and Edicts many Statutes appointed many punishments to bridle the boldnes of seditious fellowes to represse extorsions wrongs and murders but bicause they built without a foundation that is without the feare of God all their labour taken therein was fruitles It is the feare of God onely that causeth swords to be broken and turned into mattocks and speares into siethes as Isaias and Micah speake that is to say which breedeth humanitie and gentlenes mollifieth mens harts and causeth them to suffer much to auoide strife and debate in a word which is able to vnite in one with vs most strange and barbarous nations Besides it is the profession of godlines to suffer and not to offer violence neither can it bring foorth euill effects contrarie to their cause This deserueth to be handled at large but our present subiect leadeth vs to discourse of the nature of seditions and to set before our eies the euils that proceede thereof both by reasons and examples referring the consideration of their causes vnto some other time heereafter Sedition then being taken generally is nothing else but ciuill warre so hurtfull to all Estates and Monarchies that it is the seede of all kinde of euils in them euen of those that are most execrable It engendreth and nourisheth want of reuerence towards God disobedience to Magistrates corruption of manners change of lawes contempt of iustice and base estimation of learning and sciences It causeth horrible reuenging forgetfulnes of consanguinitie parentage friendship extorsions violence robberies wasting of countries sacking of townes burning of buildings confiscations flights banishments cruell proscriptions sauage murders alterations and ouerthrowes of Policies with other infinite excesses and intollerable miseries pitifull to behold and sorrowfull to rehearse Sedition armeth the father against the son the brother against the brother kinsman against kinsman men of the same nation prouince and citie one against another Heerupon the fields which before were fertile are left vntilled sumptuous and rich houses

that an incontinent man chooseth not neither consulteth when he offendeth as one that knoweth full well that the euill he committeth is euill and had resolued with himselfe not to follow it but being ouercome with perturbations yeeldeth thereunto Whereas the intemperate man committeth euill of election and setled purpose to follow it accounting it a good thing to be desired And this commeth through a long custom habit of vice which is the cause that he neuer repenteth him of the fact but taketh pleasure therein whereas on the contrarie side the repentance of an incontinent man followeth hard at the heeles of his sinne and transgression In this maner then proceedeth intemperance vntill men are wholie addicted and giuen ouer to vice This is the cause why the sensuall and vnreasonable part of the soule contendeth no more with reason which then is as it were starke dead and suffereth it selfe to be caried to vgly and vnnaturall vices and to all fleshly desires bicause the diuine part of the soule is weakened in such sort that she hath no more strength nor feeling of hir essence which is an enimie to vice And thus accustoming hir selfe to follow nothing but the will of the bodie she forsaketh God altogither who seeing himselfe forsaken leaueth hir to hir concupiscences from whence is ingendred this exceeding luxuriousnes euen against nature this mortall venemous and bloodie enuie this furious and barbarous crueltie this insatiable couetousnes this bloud-thirstie ambition and other incurable diseases of the soule too wel knowen amongst vs whereof the sequele of our discourses will affoord a more ample knowledge vnto Thus we see that intemperance as Cicero saith is the mother of all the perturbations in the soule and causeth man as Socrates said to differ nothing from a beast bicause he neuer thinketh vpon that which is best but onely seeketh how to satisfie and content the vnbridled desires of pleasure and lust hauing no more vse of reason than beasts haue Intemperance saith Eusebius corrupteth the soule and destroieth the bodie bicause it constraineth a man for loue of pleasure and desire to satisfie it to do that which he knoweth well is dishonest and vile And as the winds torment and tosse that ship which they haue seazed vpon now heere now there and will not suffer it to be guided by hir maister so intemperance moouing and compelling the soule to disobey reason suffereth hir not to enioy tranquillitie and rest which is an assured hauen of harbour from all winds Intemperance saith Aristotle is a vice that proceedeth from the coueting part of man whereby we desire to enioy vnlawfull pleasures It is hir propertie to choose the fruition of hurtfull and vile pleasures supposing none to liue happily but such as passe away their life in them This vice is vnseparably accompanied with the troubling of all Order with impudencie vnseemlines luxuriousnes sloth negligence and dissolutenes In a word intemperance remooueth and troubleth all tranquillitie of the mind and leadeth men to all kind of wickednes the end of one vice being the beginning of another which Socrates called the punishment of sinne that doth not cleanse but kill the malefactor There is no kind of dissolutenes wherein the intemperate man plungeth not himselfe no wickednes or crueltie which he executeth not for the satisfying of his vncleane desires and vnsatiable lusts no feare or imminent danger which can draw him backe And further he laboreth oftentimes to procure that glorie and honor should be giuen to his most cursed and execrable misdemeanors imagining and fansying with himselfe dreames answerable and agreeable to that he most desireth Wherein he resembleth mad men who haue alwaies before their eies those Ideas and shapes which worke the apprehension of their furie and hold them in the vision and inward view of that which most troubleth their diseased braine But to make this vice of intemperance more odious vnto vs and to moue vs more earnestly to flie those causes that nourish it labouring to cut off all those branches and hurfull fruits which it bringeth with it as superfluitie gluttony ambition pride and other excesses in all kind of delight wherof we will intreat more particularly heerafter let vs call to mind examples of such pernitious effects as it hath brought foorth in them that voluntarily submitted themselues vnder hir tyrannous gouernment Although we should search throughout all ancient histories yet hardly could we alledge a more euident testimonie than the life of Heliogabalus bicause there is no kind of cursed mischiefe of detestable lust of iniustice of crueltie wherwith he was not defiled Yea he fel into such a furious frensie of vice that seeking to become a woman and to be maried to one of his minions thinking in that sexe better to satisfie his beastlines he apparelled himself after such a fashion that he was neither man nor woman And knowing it impossible for him by reason of his impietie and corrupt life to escape a miserable end and violent death which ought rather to haue been vnto him an occasiō of amendment he was so bewitched with intemperance that he prepared poisons ready at hand to poyson himself withall if he perceiued himselfe pressed of his enimies And to make his death luxurious according to his desire he kept his poisons in vessels made of precious stones He prouided also silken halters to hang himself withall if he saw that more expedient for him than to be poisoned or if he should thinke it better to murder himselfe he kept for that purpose kniues made of precious mettals Likewise he caused a high tower all gilded to be built all 〈…〉 his death as fittest occasion should be offred In the meane while he gaue not ouer that execrable kind of life which through Gods iust iudgement he ended being depriued of all those means wherwith he desired to serue his owne turne in his death For he was strangled by the souldiers of his gard who trailed him in that maner through all places of the citie of Rome Nero one of his predecessors was little better than he For he slew a Romane Consul called Atticus that he might haue the free vse of his wife and pleased himselfe so much in his crueltie that he was the murderer of his own mother brother sister of two wiues which he had named Octauia and Poppea Likewise he put to death his schoolemaster Seneca and many other good men But his end dissembled not his life For beyng hated of all and sought for to be slayne he killed himselfe Commodus an other emperor not finding wherwith to satisfie his intemperance in three hundred concubines three hundred buggerers which he kept in his palace committed incest with his owne sisters Caligula also did the like but the one of them was slain by his wife the other by his concubine Proculus a Romain emperor was so much giuen to lust that he bragged how in