Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	able_a	king_n	lord_n	386	4	3.5776	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63903	Boaz and Ruth a disquisition upon Deut. 25, 5, concerning the brothers propagating the name and memory of his elder brother deceased : in which the antiquity, reason, and circumstances of that law are explained, the mistakes and impositions of the Jewish rabbins, in this and other matters detected ... / by John Turner ...	Turner, John, b. 1649 or 50.	1685 (1685)	Wing T3303; ESTC R10986	186,035	472

respective Species he is much more to be supposed to forbid the same in men themselves because the hairs of their heads are all numbred that is he takes a more solicitous care of the Welfare of man who is placed over the rest of the Creatures as God is over him and he is in some sense the God of this lower World though with respect to his Maker he is but the Priest of this magnificent Temple to thank and praise God for himself and for and in behalf of all those Creatures that are not able to do it for themselves he is Lord of the Earth but a Servant to Heaven he is like Eleazer who was a Servant to Abraham though he ruled over all his house and was the Master over all besides or like Melchisedech the King of Salem to whom though Abraham payed Tithes yet he himself was but the Priest of the most High God the God of Gods and Lord of Lords God over all blessed for ever Another thing to be considered upon occasion of these words Thou shalt not let thy Cattle gender with a divers Kind is this That Cattle very seldom or never do gender with any Kind but their own and those few Instances of this kind that are it is perhaps impossible to prevent unless we shall suppose the Jews obliged by this Precept to sit up day and night to watch by their Cattle for fear of any such Heterogeneous Conjunctions which I hope no man will be so extremely credulous and silly as to believe From whence it follows plainly that there are but two things that can be inferred from this negative Law the first is this There were then as well as now a certain sort of Creatures called Mules that were of a mixt or Hybridian kind engendred betwixt Horses and Asses in Conjunction together of which the first mention is made Gen. 36. 24. This was that Anah that found the Mules in the Wilderness as he fed the Asses of Zibeon his Father And these as being very fit for service and for burthen were industriously propagated by the Husbandry of those times but because they were of a mixt and Heterogeneous Nature because they proceeded from such unnatural Copulations as were so detestable in the sight of God because they could not propagate their Kind by Generation and because all such miscellaneous and Heterogeneous things had a Levitical or Symbolical Uncleanness they were forbidden by the Law of Moses Secondly when that is forbidden to Beasts which is so unnatural to them that they scarce ever use it and which so much as they do it is scarce humanly possible to prevent this is rather to be interpreted in such a Sense as if it were only a more modest and a more cleanly way of Prohibiting the same abominable Practises in men as much as to say Do not you by any means defile your selves though the Amorites and other Nations whom I have destroyed have done it with those detestable Instances of the most degenerate and filthy Lust which are a Disgrace and Scandal to the Beasts themselves But then in the last place when to this Prohibition Thou shalt not let thy Cattle gender with a divers Kind it is immediately added Thou shalt not sow thy field with mingled Seed neither shall a Garment mingled of Linen and Wollen come upon thee It is very foolish and absurd to imagine that things in their own nature perfectly indifferent things that have no natural Pravity or Desilement in them should be equally forbidden with the greatest Villanies that Wickedness it self can either devise or perpetrate if it were not upon account of a Symbolical Uncleanness though they have none of their own and since there cannot be a more natural Symbol of Heterogeneous Copulations in Animals than the sowing of a field or a Vineyard with divers seeds or then the wearing a Garment of divers sorts of Stuff and since these are joyned in the Context with the other I think for my part that nothing can be more plain than that the same thing is over and over Symbolically forbidden and these Prohibitions being again inculcated Deut. 22. 9 10 11. and under so great a Sanction which is to be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all those Laws That it may be well with thee and that thou mayst prolong thy days This is to show us how solicitous the Divine Goodness is for the Welfare of Mankind in which all these Prohibitions are manifestly founded and it ought to fill us with an equal solicitude to please so merciful and so gracious a Being who hath thus linked our Duty and our Interest together and expects no instance of Obedience from us but what is for our own Advantage as well as it is an Act of Homage and Allegiance to him But yet I do not so wholly confine my self to this Interpretation of the Mosaic Laws which have been last recited as to affirm they had no other for though that be certainly one meaning which I have assigned yet this hinders not but other very probable interpretations may be admitted as being equally connected in the Symbolical way to the types and shadows contained in the words of those Laws and therefore when the Jews were prohibited to Plow with an Ox and an Ass or wear Linsey Wolsey or to sow a Field or Vineyard with two sorts of Seeds another meaning of these Figurative Precepts may very well be supposed to be one of these two things or indeed both of them together First They were forbidden under these Types and Figures all manner of Hypocrisie and Dissimulation they were not to have an heart and an heart as the Hebrew Idiom excellently expresses it but their Actions and Pretences were to be of the same Grain and Colour with one another and their outward Appearances were to be but Copies of the original Realities within Secondly by the same Prohibitions they were aenigmatically forwarned against all kind of lukewarmness and indifference they were to be true Blew not parti-colour'd men or of a faint and Yellow dye not Phy'lemorts not halters between two parties and different opinions for syncerity and heartiness in every thing we do is so much for the benefit of the world and for the interest of mankind and so like to God who is the fountain of truth and is what he is to the utmost of himself that though the sacrifice of the wicked be an abomination to him yet open wickedness it self is an acceptable sacrifice in comparison of coldness and indifference and dissimulation Another Law which I shall mention to shew that the Zabians do not keep the Key of the Cabinet of Moses but that the true Method of finding out the meaning and design of all his Institutions is to search for it in the Symbolick or Hieroglyphick way shall be that of Levit. 19. 23 24 25. concerning the Fruits of Trees And when ye shall come into the Land and shall have Planted all manner of Trees for

spare him at the last but kill him Ten thousand times before they are so kind to give him leave to die by exquisite torments and insufferable affronts and by all the barbarous cruelties and abuses that the most ingenious malice can invent This was the course that Sampson took when he was sent for by the Philistines to make them sport and Saul and his Armour bearer to avoid the insolences of the same barbarous People fell upon their own Swords and chose to die of themselves and besides that this practice of which there are so many instances up and down in the Scripture is not mentioned any where with any reprehension it seems by the example of Brutus to be not only natural but unavoidable for gallant minds in this extremity to betake themselves to this course for he though he censured Cato so severely for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet when he came into the same circumstance he followed Cato's example and chose rather to die by the same fatal hand that was yet reeking in the blood of Caesar than submit to all the affronts and indignities of those who had vowed to revenge that ungrateful parricide upon him and fought for nothing more than to appease the angry Ghost of the perpetual Dictatours with the Blood of those bold conspirators that had robbed him of his Empire and his life together I conclude therefore what cannot be deni'd whatever becomes of the Lawfulness of such a course which I am loath to concern my self about utpote quo nemo fortasse penitius intellexit omnem istam quae institui solet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disceptationem in summâ rerum verborumque lub●icitateversari yet that it is at least an argument of a great and generous mind and I cannot v. Lips ubi suprà collat cum dissert 6 7. ibidem but wonder at the Stoicks who made so light a matter of bidding the World good night upon every small occasion and yet pretended all the while that their wise man was utterly destitute and devoid of passions that he had no sense of pain or of misfortune and that he could be compleatly and entirely happy happy in himself and in the pleasing sense of his own Wisdom and Vertue in the worst circumstances that fortune could inflict or human life was capable of being exposed to It is upon this occasion likewise further to be observed that though the Regicide of Elah by Zimri were as it is expressly affirmed that it was v. 13. a calamity which was the effect of a divine Judgment for the sins of Baasha and the sins of Elah his Son and the same was the case of Jeroboam whose Line and Kingdom was destroyed in the person of his immediate Son and successor Nadab yet Zimri who was the instrument of the divine vengeance is by no means excused or Justified for what he did but on the contrary the people disowned and disavowed the fact v. 16. and God himself brands it with the name of Treason v. 20. Now the rest of the Acts of Zimri and his Treason that he wrought are they not written in the Book of the Chronicles of the Kings of Israel And how extreamly displeasing that treachery and perfidiousness of his was to Almighty God may be seen in part by the shortness of his Reign which was but of Seven Days continuance v. 15. And lastly his memory was so odious to after Ages that his name was made use of to a proverb as the great example of Treachery and the warning piece to others to beware of the same Judgments which overtook him for it as Jezebel said to Jehu when he entred in at the Gate had Zimri peace who slew his Master 2 Kings 9. 31. But of this and other matters of a resembling nature I have discoursed more largely in what I have said elsewhere concerning the revolt of Jeroboam from the House of David and concerning the instance of Nebuchadnezzar King of Babylon who was forsaken and abandoned though in the midst of the utmost cruelties and provocations never actually resisted and much less slain by his subjects in which place I have likewise explained that whole Chapter of the Prophet Daniel with all the certainty and unquestionable evidence even of direct and strictly Mathematical demonstration and to what I have said there I shall here only add that nothing can justifie Rebellion against a Lawful Prince but such an express Warrant and Commission as Jehu had 2 Kings 9. v. 6 7. where the Prophet poured Oyl upon his head and said unto him thus saith the Lord God of Israel I have Anointed thee King over the People of the Lord even over Israel And thou shalt smite the House of Ahab thy Master But I am very confident if we have no Rebellion till we have so plain a Warrant and commission too we and our Children after us may be very peaceable and quiet subjects for many nay for all succeeding generations Zimri being thus dispatched out of the way the next that succeeded him in the Throne of Israel was Omri the Captain of the host whom the people made King over Israel in the Camp and he though it cannot be denyed but he was a Lawful King the House of Baasha being extinct 1 Kings 16. 12. And Zimri not being a rightful Prince but an Usurping Traytor v. 20. And therefore in this case it was Lawful for the People of Israel to chuse them another to be King over them yet this is another instance of the Power of the Soldiery in deposing of Princes and in setting them upon the Throne and of the dangers and vicissitudes to which any Nation is exposed when it is governed by the Sword and is at the mercy of a standing Army in which every new sedition and every fresh discontent endangers the continuance of the publick peace and makes a proportionable revolution in the state Omri enjoyed quietly as long as he lived the Crown and Kingdom of Israel which the Armies choice v. 16. and his own merit and Loyalty in revenging the death of his late Master Elah had bestowed upon him but yet it is said v. 26. that he walked in all the way of Jeroboam the Son of Nebat and in his sin wherewith he made Israel to sin to provoke the Lord God of Israel to anger with their vanities However he Reigned quietly for the space of Twelve Years v. 23. and then he slept with his Fathers v. 28. Which is as much as to say that he died in peace and by a natural death and Ahab his Son Reigned in his stead v. 29. Ahab a very wicked and Idolatrous King after having reigned for the space of Twenty and Two Years was slain at Ramoth Gilead in Battel against the King of Syria and was succeeded by Ahaziah his Son whose Reign was very short for he Reigned but Two Years 1 Kings 22. 51. and was succeeded by Jehoram not his Son for it is said expressly that he had

Plato ait Neminem regem non ex Servis esse oriundum neminem non servum ex regibus omnia ista longa varietas miscuit sursum deorsum fortuna versavit And again Si ad vetera revocas nemo non inde est ●nte quod nihil est A primo mundi ortu usque in hoc tempus perduxit nos ex splendidis sordidisque alternata series Ep. 44. I say what he says of the Antiquity of Families that we may say with as much appearance of reason of the Legitimacy of them too and perhaps it would be found at the bottom of the greatest names if any records took notice of such obscure matters not only that there was Aut pastor aut illud quod dicere nolo But that even Bastardy and Incest would appear and the best of us all would be found to owe our Being to those Crimes which are branded with the most ignominious names and which as we censure the most heavily in others so in our selves we cannot think of them without a sense of Abhorrency and Shame And yet for all that I hope every gallant man is and ought to be measured by himself a mans own Vertues or Vices are the only things in which he is properly concerned it is rather a Disparagement than Commendation to a bad man that he is descended of a Vertuous and truly Honourable Stock because he adds degeneracy to folly and it is on the contrary an additional commendation to the Vertuous Offspring of wicked and disorderly Parents that he will not suffer the diseases of his Family to be hereditary but gives a nobler example to Posterity than he received of them which went before him And at the worst Incest is not an Offence against the Primary but only against the Secondary Laws of Nature that is it is not properly a sin in a man considered by himself which is the case of all bodily Intemperance and of all exorbitant Passion in the Mind but it is a relative or consequential offence as he is a member of a Society and as those Matches which are called incestuous are prejudicial to the interest and well being of that Society in which he has Enrolled and Listed himself of which I shall speak more largely in that other discourse to which this is preparatory and introductive Having thus given an account of the great Antiquity of this Custom of the Brothers Marrying the Childless Brothers Wife and in what case it was usually dispensed withal in the earliest times I will now give an account of the reasons of it likewise which is more than any man hath done before me The reason then is this that the Patres familiarum or Masters of Families in the beginnings of things had as hath been shewn a Despotical and Arbitrary power over their Children and Servants every Family being a little Monarchy by its self in which there lay no appeal from the Master of the house but his will was the last and only measure by which all things were to be administr'd and govern'd and this appears not only from what hath been said already in the case of Judah condemning Thamar and compelling Onan to an ungrateful Office but much more evidently from the story of the Battle of four Kings against five Gen. 14. all which Kings were little better if indeed any thing more than * Not much more considerable than these were the Thirty One Kings conquered by Joshua on the West side of Jordau whose names are set down Josh 12. Masters of great Families or of a very few families joyned together under one common head however it is certain that Abraham who was as absolute a Prince as the best of them and as it appears by the story much more potent was certainly no more than the Master of a single Family and yet was more than an equal match for the four Kings and is called a Confederate of the five v. 13. and v. 14. is said to have armed his trained Servants born in his own house the Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three Hundred and Eighteen than which there cannot be a plainer instance of the absoluteness of the Ancient Masters of Families and of their independency upon any other he was Superiour in Power and he is called a Confederate which implies an equality of Dignity also to those that are stiled Kings and his Three Hundred and Eighteen servants born in his house do plainly shew the Antiquity of that absolute power which the Roman Laws have given to Masters over their Servants by which not only their persons but their substance was at the disposal of the Pater familias or Master of the House which extended as far as to the persons of their Wives and Children as many as were born to them before the time of their freedom Of the Antiquity of which power we have Josophus will not acknowledg them to have been bond-maids But this is said by Josephus without any ground only for the credit of those four Tribes which were descended from them whereas indeed they were not looked upon in the esteem of Law to be the Children of the Servants but of their Mistrisses whose part they did in this case sustain his words are these Antiq. L. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Josephus had consulted the Hebrew text and understood it which I am very much afraid he did not that would have told him after a careful survey of all those texts where those words do occur that Shipheah and Ammah are never used but for a bond-servant and accordingly they are translated by the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If one place can be produced where these words have not this signification I will yield the cause Exod. 2. 5. they Translate Ammah by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the place Grotius instanceth in as an instance where Ammah is taken for a free Woman but what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had rather read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloss Vet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancilla and again Ancilla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latin in this very place of Exodus misit unam è famulabus suis and Gen. 24. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veneharotheath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no question meant of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aneillae Vernae Famulae And now let any man judge whether Grotius or I have the better another instance in the story of Laban who giving first Leah to Jacob to Wife gave Zilphah along with her for an handmaid and afterwards bestowing Rachel gave Bilhah likewise to be in the same quality to her Neither is there any doubt but Hagar was for the same reason bestow'd upon Sarah upon her Marriage with Abraham The Servant maid given together with her Mistriss was in the Nature of a dowry and was as much in the disposal of the Supreme Lord the Master of the

House whether to give away or sell or what he pleased as any other dead or immoveable substance whatsoever Neither was this all but the Husband was an absolute Lord over his Wife and the Wife was in the Nature of a Servant to the Husband This is the reason why Sarah stiles her Husband by the name of Lord. And that not out of flattery or complaisance but privately to her self imagining that no Body heard her which shews it to have been the Language of those times Gen. 18. 12. After I am waxed old shall I have pleasure my Lord being old also Which subjection of the Wife to her Husband as her absolute Soveraign and Lord was as Ancient as the fall of Adam and was a consequent of it being part of the curse denounced against Eve as a punishment for Eating the Forbidden fruit and tempting her Husband to do the same enforcing so pernicious an example with arguments no less fatal to all the Posterity descended from her Loyns Gen 3. 16. Vnto the Woman he said I will greatly multiply thy sorrow and thy conception In sorrow thou shalt bring forth Children and thy desire shall be to thy Husband and he shall rule over thee But if they had such power and Authority over their Wives it is much more to be supposed that they were likewise invested with the same absolute and uncontroulable dominion over their Children so as to punish them if the fact should to them seem to require it with Death its self as has already been made probable by the Ancient Roman story which seems to have taken its Patern from elder times and from the example of Thamar who was by Judah being his Sons Wife considered as his Daughter all which is yet farther confirmed by the express testimony of the Law its self by which a rebellious and disobedient Son was upon the complaint of the Parents if there remained no hopes of amendment without farther process to be stoned to Death Deut. 21. 18 19 20 21. which was no doubt a remainder of that absolute right and power which Parents had over their Children before the Law and which was so far from being perfectly taken away by it that they seem rather to have been under an obligation to accuse them in cases of obstinate and refractory disobedience as the City or Congregation among whom the fact was committed were under another to Stone them till they died v. 20 21. They shall say unto the Elders of his City this our Son is stubborn and rebellious he will not obey our voice he is a Glutton and a Drunkard and all the men of his City shall stone him with Stones that he die so shalt thou put away evil from amongst you and all Israel shall hear and fear Much more then might they disinherit them and give the Birth-right from the Eldest to another and so downwards as low as they pleased either for a small crime or for none at all if it should so seem good which it is certain they actually did for to Jacob were born by his Wife Leah four Sons one after another without any other between them Reuben Simeon Levi Judah Gen. 29. 32 33 34 35. Reuben was the First-born to whom the natural right of Inheritance belonged but he for committing Incest with his Fathers Concubine Bilhah Gen. 35. 22. was disinherited and for that fact instead of a blessing received a curse from his Father Gen. 49. 4. Vnstable as Water thou shalt not excel because thou wentest up to thy Fathers Bed then defiledst thou it He went up to my Couch Simeon and Levi were likewise Disinherited for their Treacherous dealing with the Sechemites Gen. 34. which how heavily it was resented by Jacob is plain from v. 30. of that Chapter And Jacob said to Simeon and Levi ye have troubled me to make me stink among the Canaanites and the Perizzites And I being few in number they shall gather themselves together against me and slay me and I shall be destroyed I and my house which was the reason of that dreadful Curse he denounces afterwards against them Gen. 49. 5 6 7. Simeon and Levi are Brethren instruments of cruelty are in their Habitations O my Soul come not thou into their secret unto their assembly mine honour be not thou united for in their anger they slew a Man and in their self-will they digged down a Wall cursed be their anger for it was fierce and their wrath for it was cruel I will divide them in Jacob and scatter them in Israel Neither were these three only passed by but Judah also against whom no exception appears 1. Chron. 5. 1 2. Now the Sons of Reuben the First-born of Israel for he was the First-born but for as much as he defiled his Fathers Bed his Birth-right was given to the Sons of Joseph the Son of Israel and the Genealogy is not to be reckoned after the Birth-right For Judah prevailed above his Brethren and of him came the chief rulers but the Birth-right was Josephs v. 3. the Sons I say c. Now this if it were an Arbitrary thing as there is no reason assigned of Judahs being passed by then it appears plainly that the bare will of the Father with whom there was no dispute and from whom there lay no appeal was sufficient to justifie the disinherison of the Eldest Son for that Judah was after Reuben Simeon and Levi were discarded and it is by vertue of this paternal right that David placed Solomon in the Throne notwithstanding Adonijah was elder than he But it is most likely that Jacob had conceived some displeasure against Judah also as being concerned in the common hatred of all the Brothers to their Brother Joseph Gen. 37. 4 5. and was the adviser of his selling into Egypt v. 27. which being a temperament both of mercy and cruelty together for the others would have dispatched him outright It was from hence perhaps that the Jews have concluded that Jacob did not dispossess him of his whole Birth-right but gave only to Joseph a double portion of the Inheritance leaving all other things in their natural and usual state for to the Elder Brother the Masters tell us there belonged three things First he was the King of the Family to reign in his Fathers stead after his decease Secondly he was the Priest of it and Thirdly he was to enjoy a double share of the Inheritance which double share they affirm to have been given to Joseph and that his Birth-right which is said to have been given him consisted only in that And truly to give them their due something of this Nature is very reasonable to believe for its manifest not only from the place of the Chronicles above cited that Judah prevailed over his Brethren but he did this as the Rightful Heir by vertue of his Fathers blessing Gen. 49. 8 9 10. Judah thou art he whom thy Brethren shall praise thy Hand shall be in the Neck of thine Enemies