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
A63003	An explication of the Decalogue or Ten Commandments, with reference to the catechism of the Church of England to which are premised by way of introduction several general discourses concerning God's both natural and positive laws / by Gabriel Towerson ...	Towerson, Gabriel, 1635?-1697.; Towerson, Gabriel, 1635?-1697. Introduction to the explication of the following commandments.	1676 (1676)	Wing T1970; ESTC R21684	636,461	560

Services and Homages by which they hold their respective Emoluments The Duty of the Lord to afford them again that Protection Assistance and Redress which the Laws of the Land the Custom of the Place or the Nature of their Dominion doth require Of the Honour of Masters and what the Grounds thereof are In order whereunto inquiry is first made concerning such of their Servants as become so by Constraint and particularly by Conquest by Sentence or by Purchase Where the Servants become such either by Conquest or a Condemnatory Sentence those to whom they do belong have for the Ground of their Honour their giving them that Life which it was in their power to have taken away Where Servants become such by Purchase there is the Title of those whether Conquerors or Princes to whom they did originally belong and that Valuable Consideration which the Purchaser paid for it If the Servant become such by his own free Consent as it is in Days-men Menial Servants and Apprentices there is not onely his own free Consent to entitle his Master to Honour from him but those Wages and Nourishment which the two former receive and that Skill or Craft which the latter is instructed in An Address to the Declaration of what Honours are due from Servants to their Masters and in what measure and proportion Where entrance is made with the Consideration of such Servants as become so by constraint and all sort of Honour shewn to be due from them which they are in a capacity to pay This evidenc'd both from Scripture and the Life which they receive from their Masters A Digression concerning the Abolition of Servitude in the Christian World where is shewn That it was neither founded upon any just Reason nor is much for the Commodity of it Of the Honours that are due from such as become Servants by Consent which are shewn to be in a great measure determinable by their own Compacts Certain Rules laid down for the more certain investigation of them such as are That they shew respect to their several Masters in Gesture and Language That they yield Obedience to their Commands and particularly in all such things as are expresly covenanted or are by Law or Custom impos'd upon them yea even when the matter of the Command is harsh provided it be not eminently such An Account of the Qualifications wherewith this Obedience of theirs is to be attended which are Singleness of Heart and a Chearful Mind Submission to the Censures of the Master another part of the Servants Duty even where they are rather frowardly than justly inflicted provided they be not often repeated nor prove intolerable An Appeal to the Magistrate in that case allowable but no violent Resistance in that or any other Of the Duty of Masters to their Servants and particularly to such as are Servants by Constraint or Slaves Where is shewn first That they ought to furnish them with Food and Rayment in such a proportion as may suffice the Necessities of Nature Secondly That they impose such Tasks upon them as are not above their Strength to undergo Thirdly Not to punish them above the demerit of their Crime or above what their Strength will bear And in sine That neither their Commands nor Punishments be extended any farther than the Laws of the Place give leave or Equity and Christian Charity permit It is however necessary for such Servants to submit to whatever is impos'd provided it be not above the proportion of their Strength partly upon the account of St. Paul's commanding Subjection to the Froward and partly upon the Account of that Life which is indulg'd them Of the Duty of Masters to Servants by Consent which to be sure comprehends 1. All things that are owing from them to Slaves 2. What they expresly covenant to afford them whether that be Wages or Instruction 3. To treat them agreeably to the Nature of that Service into which they are admitted 4. The exacting of due Labour from them and where they fail Chastisement 5. The restraining them from Vicious Courses and both prompting and obliging them to the Practice of Religious Duties Where both the Ground and Vsefulness of the Master 's so doing is declar'd WHAT Honour is due from us to those that have any thing of Dignity to commend them hath been already declar'd together with the Grounds upon which it stands It remains onely that we entreat of the Honour of such as are also in Authority and may command our Obedience as well as Respect I do not mean by vertue of any Publick Employment for what Honour is due to such hath been before sufficiently declar'd but by vertue of some Private Dominion such as is that of a Lord of a Mannor over his Tenants or of a Master of a Family over his Servants Of the former of these much need not be said whether as to the Necessity or the Kinds of Honour that are to be paid For holding their Lands from them upon condition of certain Rents Services and Homages to which they do moreover by Promise and Oath oblige themselves at their several Admissions to them the Benefit they enjoy by them and their own Compact shews the necessity of honouring them as the latter because particularly expressing them the Kinds of Honour they are to pay In consideration whereof as no Man of Conscience can pretend to withhold them were it onely for the Oath of God by which the Payment thereof is bound upon them so those who challenge this Honour from them are in reason to afford them that Protection Assistance and Redress which the Laws of the Land the Custom of the Place or the Nature of their Dominion doth require From this first Dominion pass we to that which is more general I mean that of the Master over his Servants Where first of all 1. I shall shew the Duty of Servants honouring their Masters 2. The Grounds upon which the Honour of them is built 3. What Kinds and Measure and Quality of Honour is due unto them 4. And lastly What is due from them again to their Servants 1. I begin with the first of these even the Duty of Servants honouring their Masters concerning which the Scriptures of the New Testament speak much and often as to that part of Honour which consists in Obedience and Submission But because when I descend to shew the Kinds of Honour they are to give them there will be a necessity of producing those Texts anew I shall content my self at present with that general Proof which St. Paul gives us in his First to Timothy and with that which this Commandment if well considered will be found to do For though the Letter of it specifie onely the Honour of Parents yet it sufficiently implies the Honour of other Superiours and particularly that Honour which is due from Servants to their Masters there being certainly a far greater Preeminence of a Master over his Servant than there is of a Father over his Child

Four things that procure dignity to Men as that is set to denote a preeminence without Authority 1. Their Parts and Endowments 2. Their Birth 3. Their Fortunes 4. And Lastly The Titles and Characters that are bestow'd upon them by Princes and Societies 1. The the first of these ought to have our Honour and consequently the Persons that are endu'd with them needs no other proof than that they are the Gifts of God For being so they are in reason to be respected by all those who think God a due object of it The only thing worthy our enquiry is in what order they are to be honour'd and what kind of Honours we are to afford them the former whereof will best be judg'd of by the Honour they bring to God or the use they are of unto the World For thus because Piety doth most immediately tend to the honour of God as being nothing else than an immediate regard both of him and of his Laws the Parties in whom it is are caeteris paribus to be honour'd before those that are Masters of any other Endowments In like manner because Divinity ministers more directly to that end than any other kind of Learning or qualification in the World Reason would that those who are eminent in it should be preferr'd before the Learned of other Professions Lastly because Learning contributes more to Religion than Courage or Strength and is generally more useful to the World hence it comes to pass that by the consent of Nations Arms yield to the Gown and the Lawrel of the Conqueror to the Eloquence of the Tongue All therefore that remains to enquire is what kind of Honours we are to afford them which in general is the giving them that Respect and Encouragement which their several Endowments and Usefulness in the World doth require in particular the attending to their particular Excellencies and demeaning our selves answerably thereunto Which we shall do if we imitate the Vertues of the Pious follow the directions of the Learned in their several Faculties and as much as in us lies promote the welfare of those who hazard their Lives for the safeguard of the Publick 2. From Mens Parts and Endowments pass we to the nobility of their Birth which we shall find to be another ground of Honour this being but a just tribute to the merits of their Ancestors and a necessary means to promote Virtue and Piety in the World For who would willingly Travel for the Publick good if the reward thereof should reach no farther than himself or think himself well apaid if the Children of less deserving Persons should enjoy the same Priviledges with his especially when it often happens that they who deserve so well of the World are either by the suddenness of their death or the constancy of their Travels debarr'd the enjoyment of them in their own persons 3. To the Nobility of Mens Birth subjoin we the amplitude of their Fortunes as which next to that is a just ground of Honour Not that it is simply Noble to be Rich but that it bespeaks on the one hand the Virtues of them or of their Ancestors and on the other hand the Favour of the Divine Providence For though Men do sometimes acquire Wealth by evil means and such as therefore make their Wealth rather a Reproach than a Mark of Honour yet ordinarily it is by Industry and Wisdom by the Eminency of their Learning and the Greatness of their Valour things which are so Honourable that they may very well cast a Lustre upon those very Fortunes that are acquir'd by them And though Grace and Virtue be undoubtedly a greater Mark of God's Favour than any outward Acquisitions whatsoever yet inasmuch as even these happen not to Men without the Divine Providence they cannot but be look'd upon as Testimonies of his Favour where they are honestly acquir'd and those that have them upon that score to be reverenc'd and esteem'd Lastly 4. As Mens Parts or Birth or Fortunes do call for that Honour which is here requir'd so the same Honour is due to those Dignities that are conferr'd upon Men by the Favour of the Prince or under him by the indulgence of those Societies or Corporations which are by the Prince priviledg'd to bestow them Such as are for the former the Dignities of Dukes Marquesses and the like as for the latter the Degrees that are bestow'd in Universities For as these are generally the Rewards of their Vertue upon whom they are bestow'd so they are in all the Marks of the Favour of those whom God hath commanded us to honour In consideration whereof as it cannot but be thought reasonable to honour them because otherwise through their Sides wounding the Honour of the Prince so all fear is remov'd of paying Respect to their Worthlesness whom Princes do sometime promote He who pays a Man respect for the Dignity which the Prince bestows upon him doing it not so much to him as to the Prince by whom it is conferr'd In the mean time though that may be some satisfaction to the Honourer and where Men are wise take off from those Prejudices which the Vices of Noble Persons give yet as it can afford little satisfaction to the Honoured who thus sees himself made onely an Instrument of anothers Honour so we are not to expect that he should signifie so much with those who have not the like faculty of discerning For inasmuch as Excellency is the proper ground of Honour it will not be easie to procure them any perfect Honour who have not some Personal Excellency to deserve it What remains then but that they who are thus dignified shew themselves worthy of their several Titles and be no less glorious in their Actions than in the Characters that they bear That the Learned and the Valiant employ their Learning and Valour for the Publick Weal and the Man of high Birth do Things worthy of those Ancestors from whom he sprang That the Man who is truly Pious continue and add to it and not make it a pretext for a future slothfulness or to be able so much the more securely to deceive In fine That he who is rich in this World shew himself rich in good Works and be as vertuous in the dispensation of his Wealth as he or his Ancestors have been happy in acquiring it So doing they shall not onely have Honour among Men but be respected by the Almighty and when all their Earthly Honour shall be laid in the dust be advanc'd to a Crown and such a one whose Lustre no Time or Malice shall be able to impair PART X. Of the Honour of those who are Superiour to us in any Private Authority or Dominion whether it be that of a Lord of a Mannor over his Tenants or of a Master over his Servants The Ground of the Honour of the former that Emolument the Tenants receive by him and their own Oath and Compact as the Honours they are to pay those Rents