Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	husband_n	servant_n	wife_n	9,371	5	6.6651	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62323	Jethro's character of worthy judges an assise-sermon preached at Northampton, March 22, 1663 / by Antonie Scattergood.	Scattergood, Antony, 1611-1687.	1664 (1664)	Wing S842; ESTC R38218	23,301	44

of the County should attend at the Assise to the end they may honour the persons of the Judges credit and countenance the proceedings in the Courts and being present when Oppressours and Malefactours are justly sentenced may hear and fear and learn not to do presumptuously Thirdly the word signifieth Power and Authority And this ought all Judges to be invested withall Otherwise their Wisdom and Zele will avail but little for the publick good Vana est sine viribus ira How sharp soever the edge of a weapon be yet if it have no back it will flag and give feeble and uncertain strokes So if a Judge want power though he say what he ought the people will do what they list and dispute and despise his sentence at pleasure To prevent this all Magistrates ought to be armed and backed by their Master who employeth them And so our Judges are They are Justitiarii Domini Regis my Lord the King's Justiciers And where the word of a King is Eccl. 8.4 there is power They are authorized by his Commission who under God hath the supreme power in the Nation and they are assisted by him who under the King hath the Posse Comitatûs the supreme power in the County whose office it is to see that done which the Judge hath said and his words turned into works Fourthly the word signifieth Wealth and great Estate In locum And this Grotius seemeth to conceive to be principally if not onely meant here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he opulentos significat And he giveth two reasons why none but rich and wealthy persons should be chosen Judges Tales enim dignitatem tuentur meliùs longiùs absunt ab inhonesti quaestûs suspicione Such as have large and fair estates both are better able to maintain the dignity of that high calling and shall also be freer from the suspicion of corruption and dishonest gain whereas those who are known to be in a poor and needy condition will still be supposed ready to embrace any offer how unlawful soever that they may provide for their necessities and get a livelyhood We may adde a third That such is the judgment or rather want of judgment of the common people that wisdom and real worth will come short of its due esteem amongst them if it be overclouded with poverty credidit ingens Horat. l. 2. sat 3. Pauperiem vitium On the contrary qui divitias construxerit ille Clarus erit fortis justus sapiens Poverty they account the greatest vice and no goods like to those of Fortune A fond and foolish conceit this Jam 2.1 As we should not have the faith of our Lord Jesus Christ so neither ought we to have the Law of the Land with respect of persons There was not a jote more reverence and obedience due to the decrees of the Roman Senat when the Court shone with purple then there was when there sate there pelliti rustica corda patres Propert. l. 4. el. 1. Senatours taken from the sheepfolds and clad with no better robes then the skins of their cattel Truth is Truth and Law is Law though a poor man speak it and wisdom is wisdom though it lie under sordid raiment Yet since the Vulgar will not be brought to think so Jam. 1 2 3. but the gay clothing and the gold-ring shall still find respect from them and the poor man's wisdom be despised Eccl. 9.16 and his words not heard it will be prudence therefore in the supreme Magistrate 1 Pet 2.14 when Governours are to be sent by him for the punishment of evil-doers and for the praise of them that do well to observe Jethro's advice here to Moses and to pitch upon such as caeteris paribus are the ablest men in this last sense men of great and plentiful estates were it for no other reason but this that by thus indulging to that popular prejudice which he cannot cure he may keep Tribunals from the disrespect and contempt they would be liable unto if men of mean fortunes were set upon them I might here take occasion to speak also of men of another robe the Pastours of Christ's flock the Ministers of the Gospel who being Rulers too in their proper sphere besides their inward abilities ought also to be able men of estates and that amongst other reasons upon the like account with Magistrates that their ruling and their labouring in the word and doctrine 1 Tim. 5 17. their pains and preaching may be of more both esteem and efficacy The Apostle would have them accounted worthy of double honour of Maintenance and of Reverence But we have many amongst us not of the populacy onely but more shame for them even of higher rank who look asquint at the Minister's portion and could like it far better if God were served as Jeroboam's Calves were 1 Kings 12.31 by the meanest of the people Let such men know to say nothing else that they are enemies herein not so much to the Minister as to God's glory and to their own souls For if Sacrilege as it hath begun once bring Poverty upon the Clergy that Poverty will straight usher-in Contempt and Scorn and then the Word of God not being received with reverence will be ineffectual and so a wide breach and floudgate will be opened for Heresie Irreligion Atheism and all Profaneness No more of this though the argument be too necessary because it is not so seasonable I will keep within the compass of the Text that I may not exceed that of the Time It followeth II. SUCH AS FEAR GOD. It is a large field this to be surveyed as it ought but that neither the remainder of my sand nor your weighty occasions will permit I will therefore present you only with a small draught and leave it to be enlarged by your private meditations By the Fear of God in this place as we may gather from the companions which go along with it Love of Truth and Hatred of Covetousness we are to understand that genuine and kindly sort of Fear which is in the hearts of God's children and which maketh them so solicitously careful not to offend him an awful Reverence of the Divine Majesty proceeding from Love of him and producing Obedience to him Much like unto that respect which vertuous Wives bear unto their Husbands or that which dutiful Children bear unto their Parents Whence it is called Chast and Filial Fear There is also another sort of Fear of a far different baser allay like unto that dread whereby an ill-conditioned servant is forced to do his master's will much against his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do it he would not if he durst do otherwise This by Divines is called Servile or Slavish Fear by the Apostle the Spirit of bondage Rom. 8.15 because it putteth a man into the posture of a bondslave who hath his mind still tormented with the apprehension of his master's strictness and