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	great_a	think_v	353	4	3.8059	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11600	The ministers portion· By William Sclater. Batchelar of Diuinity and minister of the word of God at Pitmister in Somerset	Sclater, William, 1575-1626.	1612 (1612)	STC 21841; ESTC S116822	29,708	56

but even a Clavus Traba●is one of the master nailes in our Tabernacle And thinke we his word so sufficient and absolutely exact for all necessary prescripts yea circumstances concerning worship government any thing and this only a matter of so great consequence left vnprescribed Lastly if no certaintie in this kind can bee found in Scripture how wilt thou be able to share out vnto God his portion in faith so that thou maist bee able to say I haue giuen the Lord that portion of my goods which he requireth of me Forsooth the Magistrats determination shall in this point bee the levill and rule of faith Resp 1. Then must thou bee able to shewe that the Lord hath made Magistrats in this point his Carvers which is vnlikely vt supra 2 Suppose Magistrats make no provision where is then the direction for thy faith 3. Suppose they shall assigne Micah his allowance wilt thou therewith be content Then sure al our lay persons our Micahs haue faith well guided consciences rectified ten shekels of silver c Iudg. 17.10 and a meales meat and livery they afford Sir Iohn In faith thinke wee surely according to Magistrats provision And why blame we any more impropriat persons for so scāt allowance perhaps because not competent Yea but the Magistrate thinks it competent And that is in this case the line of faith credam non si mihi c. Touching the minor for the first part see 1. Cor. 9.11 Prov 3.9 Gal. 6.6 in which place yee haue it in so many termes Let him that is instructed make his instructer partaker of all his goods For the second branch of it that no other portion certaine is to bee founde in scripture I meane which hath not an apparent signification of something peculiar to that state of the people vnder Levi as first fruits share of other sacrifices wil appeare to any man that wil be pleased to enter induction of particulars And may I not then conclude Tithes are the portion allotted vs by the word of God Yea what if I shoulde say even tithes are in some of these places more then obliquely pointed at What meanes the Apostle to call for maintenance vnto Ministers vnder the terme of double honor d 1. Tim 5 17.18 for that by honor he there meanes maintenance the reason annexed will make a blinde man see Surely S. Hierome having delivered his iudgement of that place Mal. 3. Bring all my tithes into the storehouse in these tearmes Ecclesiae populis praeceptum est dare decimas alleageth presently this place for proof 1. Tim. 5.17 Elders must haue double honor Againe what meanes the Apostle by that Epithete double honour say some double .i. large and liberall but why double rather then treble if he meant large at large Doth he not rather in that Epithet send vs to consider of that e Numb 8.16 double portion of the first borne in whose roome Levi was assumed And that which made their portiō double was in part tithes as shall hereafter at least probably appeare vnto vs. Proceede we to a third reason which is grounded on Levit. 27.28 Prov. 20.25 Rom. 2.22 Mal. 3.8 where we read thus Every thing separate from common vse is most holy vnto the Lord. And it is a snare to devour holy things after the vow to inquire And thou which abhorrest Idols committest thou sacrilege And yee haue robbed me Out of which places thus we reason The portion which hath bin separated from common vse to mainetenance of Gods worship vnder the new testament is the portion allotted by the word of God to Ministers for their service But tithes are the portion at least part of the portiō separate from common vse to mainetenance of Gods worship vnder the new testamēt Ergo c. The maior is thus proved because the detainement or alienating of things so consecrated is sacrilege That this may the better appeare it wil bee worth the while to consider briefly what sacriledge is which out of Mr Zanchius Vrsine and others we may thus briefly describe Sacrilege is the taking away of things sacred .i. deputed to holie vses or the maintenance of the worship of God The matter about which this theft is conversant are things consecrated to God of which there are two sorts some which God himselfe either by reservation or expresse mandate hath hallowed vnto himselfe some which man hath hallowed and separated from common vse of both read Levit. 27.28.29.30 Now that which makes vp the nature of sacrilege is the taking away or detaining of things thus hallowed and returning them to common vse Thus then I reason the detainement or alienating of any thing separate from common vse is sacrilege But detainement or alienating of tithes is the detainement and alienating of thinges thus separate Ergo To the proposition these answers I haue partly read partly heard in conference 1. Vnderstand it say some of things which haue beene consecrate by law Resp 1. no word of God forceth to such limitation For even of voluntary and votary consecrations both Moses Levit. 27. and Salomon Prov. 20.25 speake And was it not free to Ananias to consecrate or not more then generall lawes of piety or charity might sway him Act. 5.4 whiles it remained was it not thine owne And after it was sold was it not in thy power said Peter yet was Ananias his detainement sacrilege by circumstances of the text and consent of best interpreters He is taxed by Peter not only for lying but for theevish and clancular surreption of part of the price ver 3. and saith Beza interpreting the word Ad sacrilegium etiam accessit deffidentia hypocrisis see also Centuriat Cent. 1. lib. 2. cap. 4. Ambros ser 9. Dum ex eo quod promiserat partem subtrahit sacrilegij simul condemnatur fraudis Sacrilegij quod Deum in pollicitatione fefellerit fraudis quod c 2. but grant it with that limitation wee shall anone see that with that limit we may assume of tithes that they haue bin consecrated A second restraint some haue thus given to the propositiō vnderstand it say they of alienating things consecrated without error .i. to maintenance of true worship of the true God Well agreed let it be so limited though with faire probability and consent of no small clarks we might contend the contrary Keckerman Syst Polit. lib. 1. cap. 21. princeps iure non potest res sacras bona cultui divino etiam in genere destinata etiam ea quae superstitioso cultui serviunt in vsum profanum transferre But grant the limitation can we not assume thus much of Tithes that they haue bin consecrate to maintaine pure worship of the true God Thirdly vnderstand it say some with these exceptions 1. Except in case of the churches superfluity this exception hath this ground contentment with necessaries is required of Ministers for Moses cries sufficit at the building of the tabernacle Resp