Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	abide_v	house_n	servant_n	280	4	6.8166	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66822	The design of part of the book of Ecclesiastes, or, The unreasonableness of mens restless contentions for the present enjoyments represented in an English poem.	Wollaston, William, 1660-1724.	1691 (1691)	Wing W3253; ESTC R38318	69,033	169

Iewish Statutes are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were to continue to that unknown period when Christ should abolish them Samuel was brought to the House of the Lord to abide there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that unknown time he was to live 1 Sam. 1. 22. and Ex. 21. 6. the Servant there was to serve his Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. till his Master should please to manumit him or it may be till his Master died or till he died himself or till the next Iubile if that came first which was an unknown term of Servitude And with respect to both Abraham calls God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 21.33 A God of whose beginning or end he knew nothing which tho in strictness it does not express eternity yet might serve for it in those simple and less Philosophical ages or however in Abraham's judgment was enough to distinguish him from the false Gods from that host of them in the Heavens the Sun Moon and Stars of whose Creation Abraham could not be ignorant and from those Idols whose beginning was known or at least whose end might by an easie experiment This signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have pitched upon First because this place requires it For it is not true that the Earth abideth to Eternity Secondly because as appears from the foregoing instances it may easily be accommodated to all other places where this word is used Thirdly because it removes that insufferable uncertainty of signification which Lexicographers have put upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making it sometimes to denote infinite duration and sometimes the quite co●trary that which is not infinite sometimes eternity and sometimes again no more than the span of human life For at this rate if one and the same word may signify two contraries Language serves not to inform but to amuse or seduce us Fourthly because it flows naturally from the Root which signifies to hide 10. There are not a few that make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the front of this Verse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows presently after to agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Verse and then the sense is That the Sun goes to the Southern Tropic and returns to the Northern But the other opinion which makes those words to agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is much to be preferred First because in the preceding Verse he hath compleatly said as much of the Sun as he had occasion for Secondly because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the middle of this Verse seem only to be a repetition of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning to denote the restlesness and inconstancy of the motion of the Wind and yet they evidently agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those two or three other places where it occurs signifies weary or tired out but here by a Metonymy it must signify that quality which is the effect of weariness i. e. weak and unable to do those things for us which men expect from them deficient and not capable of satisfying us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aben Ezra explains it For first this interpretation is most agreeable to the design of the place and is perhaps more properly premised to the instances following The Eye is not satisfied with seeing nor the Ear filled with hearing than any other that can be named Secondly as to our English Version particularly which renders the word full of labour that signification is no where to be found Thirdly neither in this place is it true For all things are not full of labour there are such things as idleness and luxury and pleasure which tho men may labour to obtain yet are not called labour themselves tho the means in the way to them may be full of labour yet they are not said to be so But these and all other Worldly things may be said to be impotent and unable to give the satisfaction looked for 12. It must be noted here that many do make Solomon from this place to the end of the first half of the Book to dispute in order against four things that principally put in their claim to Blessedness and the title of Chief good viz. Knowledge Pleasure Power and Riches and tell us that from this 12th Verse to the end of this Chapter is the Section levelled against the first of these and that therefore it relates all of it and only to Knowledge But from these men I crave leave to dissent First because this method I am almost confident cannot be made out without a great deal of force to the Text. Secondly I cannot imagine Solomon intended directly to dispute against Knowledge unless I could be perswaded too that by having too much of it he was grown mad as was once fancied of St. Paul For this is our chief fence and remedy against the Vanities of this World this both teaches us how to obtain the felicities of that to come and makes us more capable recipients of them and this is that which Solomon himself elsewhere so highly magnifies which he bids us incline our ear to apply our heart to cry after lift up our voice for seek as silver and search for as hid treasure c. Thirdly he speaks plainly of all things done under the Sun that he had sought and searched into them and that he had found them all to be Vanity I take this Section therefore to be a general Testimony of Solomon's concerning Worldly acquests which he premises here to a more particular one that follows in the next Chapter and in which he is so universal and earnest that he is ready indeed to fall upon Knowledge it self telling us that even it can hardly be excepted but has a tincture of Vanity too since it is often not only prostituted to evil and Worldly ends but even the best of it attended with some trouble and disappointments but I cannot think he designed to make Knowledge the direct object of any part of his Satyr 13. I have put down two significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not knowing indeed which to prefer For first both have good reasons on their side The first to be exercised with it is abetted by several Versions and Commentators particularly Rashi who expounds it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by its relation to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sentence and by the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Syrians who it is likely had it from the Hebrews And therefore it is remarkable that as the Septuagint turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Luk. 10.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turn'd by the Syriac Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other signification also to be humbled with it has the Suffrages of many and which is more the use of the word in Scripture I believe for it