Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	covet_v	lord_n	neighbour_n	1,357	5	10.2560	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16752	A treasurie of catechisme, or Christian instruction. The first part, which is concerning the morall law or ten Commandements of Almightie God: with certaine questions and aunswers preparatory to the same	Allen, Robert, fl. 1596-1612.	1600 (1600)	STC 366; ESTC S100095	232,397	320

do not iudge our selues sinners but from the euiction of outward disobedience to Gods Law and also when we thinke well of our selues and that we are in good estate because in our owne conceipt we are better then other Our actuall sinnes should be as bloud-hounds vnto vs by them to trace out our originall corruption after the example of the prophet Dauid in the 51. Psalme For let vs looke into the euill lust and concupiscence of our hearts and we shall find a workhouse yea a world of wickednesse the which shall giue vs iust occasion to condemne our selues in the sight of God euen when other men can see nothing wherefore they should greatly blame vs euen then I say shall we find plentifull occasion to cry out with the Apostle Miserable men that we are Godly sorrow must begin from the inward ground of the heart The sinne of coueting exemplified and for the most secret euill lusts and motions thereof or else it is no true godly sorrow As for example he that hath fallen into fornication must not onely be sorie for the fact but chiefly to thinke that he should haue an adulterous and filthy heart The angry man is not truly sory for his wrathfull speeches and furious dealing vnlesse he be sory that he is of an angry and testy or cholerike nature The drunken man is not truly sory for his drunkennesse vnlesse he be sory that he is intemperate in desire after drinke c. Neither he that hath dealt contentiously against his neighbour vnlesse he be sory that he hath a proud heart The same is to be sayd of euery other sinne True repentance must begin the change of the hart by the change of the thoughts and motions thereof or else it is not true repentance Ier. chap. 4.14 O Ierusalem wash thine hart from wickednesse that thou maiest be saued how lōg shall thy wicked thoughts remaine within thee To speake in a word God beginneth his worke of the reformation of man where Sathan from the beginning began to deforme man True resistance of sin must begin at the first thought and motion yea euen at our inclination vnto sin Whosoeuer do not cōsider this submit themselues to this worke of Gods grace and seeke after the increase of it c. they be no better then hypocrites they be no true conuerts and faithfull seruants of God whatsoeuer faire shew and appearance they may haue Thus then we may perceiue what it is to couet It followeth that we do consider which be the things of our neighbour which God forbiddeth vs to couet whereof some are expresly mentioned the rest are all vnderstood Which are those which are expresly mentioned First his dwelling house and in the 5. chap. of Deut. ver 21. his field is also mentioned then the partes of his houshold or family as first principally his wife whō God hath giuen for his speciall cōfort then his good profitable seruants both man-seruant maid for his inward home busines And last of all his cattel both oxe asse for his more outward works the one for draught and plowing the other for the vse of iorneying and other burden These indeed are the things of our neighbor which the Lord our God expresly forbiddeth vs to couet or to haue the least desire after them to the diminishing either of his more inward lawfull pleasure and comfort or of his iust profit and outward wel-fare A mans wife we know is or ought to be as his chiefe dearling and treasure and therefore is compared to the louing hind and pleasant Roe Reade Prou. 5.19 Yea preferred to all iewels Prou. 31.10 and therefore is called the delight of her husbands eyes as the Lord speaketh to Ezekiel concerning his wife chap. 24.16.18 A good and faithfull seruant also is of all iustly accounted a great blessing of God and there is no man which doth not thinke himselfe greatly iniured if at any time such a one be vnneighbourly egged and enticed away from him Consider further of this point from Paules Epistle to Philemon Finally touching the profit that commeth by the oxe the holy Prouerbe speaketh of it chap. 14.4 Where no oxen are there the crib is empty but much increase commeth by the strength of the oxe Behold therefore how graciously the Lord tendreth euery mans comfort and wel-fare that he forbiddeth not onely the taking away of these things as King Dauid did Vriahs wife and as the Shabeans tooke away Iobs oxen and asses and slue his seruants that kept them chap. 1. of that booke of Iob. verses 14.15 but he forbiddeth euen the least coueting and desiring or lingering after these things which as hath bene shewed is the originall of the outward action Now in that the Lord forbiddeth the coueting after any neighbours wife which is first mentioned in the 5. of Deut. whether the coueting be because of her beauty or good houswifry or wisdome in gouernment yea or though it should be for her godlinesse he doth vnder this instance forbid both that which we call a voluptuous fleshly and carnall mind and also a light vaine and foolish mind And in that he forbiddeth vs to couet our neighbors house field man-seruant or maide oxe or asse which are all set downe in the second place as we reade in Deuteronomie the Lord doth by the prohibition of these forbid that sinne which we call worldlinesse of mind To conclude all in few words therefore It is as much as if the Lord should say Thou shalt neither for thy pleasure sake nor for thy profit desire any thing that is thy neighbours Thus much of the things expresly mentioned But the Lord giueth plainly to vnderstand that he forbiddeth vs to couet any other thing beside What things may they be As we are forbidden to couet our neighbours house and lands so we are forbidden to couet any of his mouable goods gold or siluer iewels or plate corne vvine oyle or any other thing in like sort As we must not couet our neighbours man-seruant or maide so neither may we couet his sonne or his daughter As it is not lawfull for vs to desire his oxe or his asse so neither may vve wish to haue his horse or his sheepe Finally vve must needs vnderstand that in so much as the Lord forbiddeth vs to couet the lesser much more doth he forbid all coueting after the greater As for example seeing we must not couet his outward goods to his vvorldly decay we must much lesse desire his place of vvorldly honour as to be some Lord Duke c. And least of all may vve couet his spirituall gifts and graces or the meanes thereof to the hinderance of his saluation Seeing vve must not couet any mans priuate seruant much lesse must vve for our priuate benefit or affectation and liking couet to haue any peoples publike good and faithfull Minister of Gods vvord from them It may not be denied that there may fall out iust occasion