Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	day_n	lord_n	neighbour_n	3,034	5	10.2969	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39678	The reasonableness of personal reformation, and the necessity of conversion; the true methods of making all men happy in this world, and in the world to come Seasonably discoursed, and earnestly pressed upon this licentious age. By J.F. a sincere lover of his native countrey, and the souls of men.	Flavel, John, 1630?-1691.	1691 (1691)	Wing F1180B; Wing F1466_CANCELLED; ESTC R214634	80,393	172

Caesar's Advice to the young Adulterer Si non castè ●amen cautè If I act not chastly I 'll act cautelously Sol. Your Reason and Conscience will both de●ide the Weakness and Folly of this Pretence For they both very well know no Man sins so secretly but he Sins before two infallible Witnesses ●iz God and his own Conscience and that the last and least of these is more than a thousand Witnesses That God usually detects it in this World carry it as closely as you will but to be sure it shall be published as upon the House-top before Men and Angels in the great Day SECT VIII Inducement 4. Another Inducement to this Sin and the last I shall mention is the Commonness of it which ●bates the Shame of it What need they trouble themselves so much or be so shy of that which is practiced by thousands which is so frequently acted in every place and little made of it But if either your Reason or Conscience will admit this Plea for good and lawful the Devil hath utterly blinded or infatuated the one or other as will evidently appear by the following Reasons For Reason I. If the thing be Evil as you cannot deny but it is then by how much the commoner by so much the worse it must needs be Indeed if a thing be good by how much the commoner so much the better but to atttibute this essential Property of Good unto Evil is to confound and destroy the difference between them and make Good and Evil both alike Reason II. If the commonness of Uncleanness will excuse you it will more excuse all others that shall commit this Sin after you and still by how much more the numbers of Adulterers and Fornicato●● are increased still the less scruple Men need make to commit it and so the whole Community shall in a little time be so infected and defiled that Christian Kingdoms shall quickly become like Sodo● and God provoked to deal with them as he did by that wretched City Reason III. If the commonness of Sin be an Excuse and Plea for it suppose the Roads should be more infested than they are with Highway-men so that every Month you should see whole Cart-loads of them drawn to Tyburn would your Reason infer from thence that because Hanging is grown so common you need not scruple so much as you were wont to do to Take a Purse or Pistol an honest innocent Traveller upon the Road Object If you shall say Uncleanness is not so costly a Sin as Robbery is there 's a great deal of difference between Tyburn and a Whore-house punishment Sol. There is a great difference indeed even as much as is betwixt Tyburn and Hell or a small Mulct in the Courts of Men and the Eternal Wrath of a Sin-revenging God So great will the difference betwixt the Punishments of all Sins by God and by Men be found Thus you see Gentlemen the common Pleas for Uncleanness over-ruled by your own Reasons and Consciences We live in a plentiful Land abounding with all the Comforts of this Life and with thousands of full-fed Wantons of whom the Lord complains this day as he did of the Jews whom that flowing-flowing-land vomited out Jer. 5. 7. When I had fed them to the full they committed Adultery and assembled themselves by Troops in the Harlots houses they were as fed Horses in the morning every one neighed after his Neighbours Wife How many such Stallions are thus neighing in the fat Pastures of this good Land Nor do I wonder at all to see the growth of Atheism in a Land swarmed and over-run with so many thousands of Blasphemers Drunkards and Adulterers It was a grave Observation of that gallant Moralist Plutarch If Epicurus saith he should but grant a God in his full Perfections he must change his Life presently he must be a Swine no longer The Lord purge out this crying Abomination also with Atheism and Drunkenness the inlets of it which darken our Glory and threaten to make us desolate CHAP. VI. Wherein Reason and Conscience are once more consulted about that bitter and implacable Enmity found in thousands this day against all serious Piety and the strict Professors thereof who differ from them in some external Modes and Rites of Worship and their Determination upon that Case impartially reported SECT I. MAN is naturally a sociable Creature delighting in Company and Converse He that affects to live by and to himself must be saith the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either a God that is self-sufficient and stands in need of none or a 〈◊〉 Beast so savage and fierce that it can endure nothing but it self This natural Quality of sociableness is diversly improved Sometimes sinfully in wicked Combinations to do mischief like the herding together of Wolves and Tigers Such was the Confederation of Simeon and Levi Brethren in Iniquity Gen. 49. 56. Sometimes 't is improved Civilly for the more orderly and prosperous Management of human Affairs Thus all civilized Countries have improved it for common Security and Benefit And sometimes Religiously for the better promoting of each others spiritual and eternal Good Now the more firmly any Civil or Religious Societies are knit together by Love and coalesce in Unity by so much the better they are secured against their common Enemies and Dangers and become still the more prosperous and flourishing within and among themselves For when every Man finds his particular Interest involved in the publick Safety and Security as every private Cabbin and Passenger is in the safety of the Ship every particular Person will then stand ready to contribute his uttermost Assistance for the publick Interest both in Peace and War United Force we all know is more than single and in this Sense we say Unus homo nullus homo one Man is no Man that is considered disjunctively and alone when yet that single Person standing in a proper place of Service in the Body may by his Prudence and Courage signify very much to the Publick Weal of his Country as Fabius did to th● Roman State of whom the Poet truly observed Unus homo nobis cunctando restituit rem That one Man by his prudent Delay and Conduct hath saved the whole Commonwealth SECT II. 'T is therefore the undoubted Interest of Christian States and Churches to make every individual Person●s useful as may be to the whole and to enjoy the Services of all their Subjects and Members one way or other according to their different Capacities that it may be said of them as the Historian speaks of the Land of Canaan that there was in it Nihil infruct ●uosum nihil sterile not a shrub but bare some Fruit. No prudent Kingdom or Church will deprive themselves of the benefits they may enjoy by the Services of any considerable Number of Men especially if they be able and good Men without a plain inevitable necessity No Man without such a necessity will part with the Use and Service of