Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	hold_v	homage_n	tenant_n	1,328	5	10.3816	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09365	The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.; Cases of conscience	Perkins, William, 1558-1602.; Pickering, Thomas, d. 1625.	1606 (1606)	STC 19669; ESTC S114066	314,224	686

for a perpetuall ordinance But to vs in the new testament both it and other Legall ceremonies are abrogated and we haue onely two Sacraments to be administred and receiued as seales of the Promises of God and parts of his worshippe Baptisme and the Supper of the Lord. Secondly that which is not commended vnto vs by God in the name of worshippe is no worshippe to vs. Now the ceremonies of the Iewes are no where commended vnto vs in that name and therefore it is a vaine thing for any man to vowe the obseruation thereof Thirdly vowes of ceremoniall duties did in a peculiar manner and vpon speciall respects pertaine to the Iewes Hereupon when they vowed House Lands Goods c. to the vse of the Temple this they did as beeing the Lords Tenants of whome alone they helde their possessions and hereby they acknowledged and also testified their Homages and Seruices due vnto him And this particular respect concerneth not the Church and people of the New Testament whence it followeth that they are not tyed by the same bond to performe worship vnto God by the vowes of Ceremonies gifts oblations and sacrifices The third and last part of the Answer If a vowe be taken for a promise of some bodily and outward worke or exercise as fasting giuing of almes abstaining from certaine meates and drinkes c. then it is not any part of Gods worship but onely an helpe stay and furtherance of the same For first we haue libertie of conscience in Christ to vse or not to vse all indifferent things Now Gods worship is not a thing of that nature but absolutely necessarie Secondly Paul 1. Tim. 4. 8. affirmeth that bodily exercise profiteth little but godlines is profitable for all things In which words he opposeth godlines to bodily exercise and therefore godlines or the worship of God consisteth not in them But the words of Dauid are alleadged to the contrarie Psal. 76. 11. Vowe and performe vnto the Lord your God Where we haue a double command one to make Vowes another to pay them To which I answer first if Dauid speaketh of the vowe of all moral duties then the Commandement concerneth euery man because the thing commanded is a part of Gods worship For it is as much as if he had said Vow thankefull obedience vnto God and performe it Againe if the place be meant of the vow of ceremoniall duties then it is a commandement peculiar to the old Testament and so bindes the Iewes onely howbeit not all of them but onely such as had iust cause to make a vow for otherwise they had libertie to abstaine from vowing Deut. 23. 22. When thou abstainest from vowing it shall be no sinne vnto thee Of one of these two kinds must the place alleadged necessarily be vnderstoode and not of the third which is of bodily exercise for then it should reuerse Christian libertie in the vse of things indifferent which no Commandement can doe By light of this Answer we may discerne the errour of the Popish Church which maketh Vowes a part of Religion and the Worship of God Nay further it teacheth that some vowes as namely those of Pouertie Continencie Regular Obedience to this or that Order are workes of merit and supererogation tending to a state of perfection euen in this life and deseruing a further degree of glorie in heauen then the worke of the Morall Law III. Question When a Uow made doth binde and when not Before I giue answer to the Question I will lay downe this Ground In making of a lawfull Vow foure Conditions are to be obserued The first concerneth the person of him that voweth that he be a fit person His fitnesse may be discerned by two things First if he be at his owne libertie as touching the things whereof he makes his vow and not vnder the gouernment of a superiour Thus in the Old Testament if a daughter had made a vow without the consent or allowance of her father it might not stand in effect Numb 30. 4 5. Secondly if the partie keepe himselfe within the compasse of his calling generall and particular Hence it followes that Vowes of going a Pilgrimage to worship this or that Idol in this or that place for example S. Iames of Compostella and the Ladie of Loretto c. are vtterly vnlawfull because such persons by this practise doe leaue their calling and condition of life and take vpon them a calling not warranted by the Lord. The second Condition is concerning the Matter of a Vow It must be Lawfull Possible and Acceptable to God Hereupon it followes that there be foure things which cannot be the matter of a Vow The first is Sinne. Thus the Iewes bound themselues with a Vow that they would neither eate nor drinke till they had killed Paul Act. 23. 12 14. This their vow was nothing els but a threatning of God himselfe and therefore vtterly vnlawfull Secondly Trifles and light matters as when a man voweth not to take vp a straw or such like And this is a plaine mocking of God Thirdly things impossible as to flie or to go on foote to Ierusalem Fourthly things meerely necessarie as to die which cannot be auoided The Third is touching the Forme of a Vowe It must be voluntarie and free And that it may be so three things are necessarily required First that it be made in Iudgement that is with reason and deliberation Next that it be done with consent of will And thirdly with libertie of conscience Hence it appeares that the Vowes of children mad-men and fooles or such as are taken vpon rashnes or constraint also the vow of perpetuall abstinence from things simply indifferent are all vtterly vnlawfull For the first sort are not done vpon iudgement the next without due consideration and the last are greatly preiudiciall to Christian libertie The fourth concernes the Ende which is not to be a part of Gods worship but onely a stay and proppe to further and helpe vs in the same Nowe there be three particular Ends of a vow First to shew our selues thākfull to God for blessings receiued secondly to preuent sinne to come by keeping so brietie and moderation thirdly to preserue and increase our faith prayer repentance and obedience This Ground beeing laide the Answer to the Question propounded is this When in vowing we obserue the conditions prae-required the vow is lawfull and consequently binds the partie vowing so as if he keepe it not he dishonoureth God But when the saide Conditions doe not concurre in the action of vowing it becomes vnlawfull and the partie remaineth free and not bound to performance Here by the way a Question of some moment is made Whether Iephte vpon his Vow did offer his Daughter in Sacrifice or no considering that it is plaine euen by the light of Nature as also by the doctrine before taught that a man is bound by the vow which he maketh This Question admitteth sundrie answers according to the diuers opinions