Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	speak_v	word_n	18,876	5	4.5025	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72485	The tell-troth's reqvitall, or, Truth's recompence as it was preached the 12th day of November, 1626, at Eckington: wherein are contained these three propositions, (vindicating Paul from the aspersion of enmity, and laying it on the Galatians,) viz. 1 No grace of God in man can secure him from the enmity of the unregenerate. 2 Sometimes a ministers owne hearers are set in variance against him. 3 The publication of the truth is the cause of this variance. By Samuel Kenrick student in divinity, and preacher of Gods word in the same place.	Kenrick, Samuel, b. 1602 or 3.	1627 (1627)	STC 14933; ESTC S123195	28,422	39

Yea let him be f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est homo non alia quàm naturali animi luce praeditus Alsted System lib. 1. pag. 49. Argum. 3. never so perfectly read in the Ethickes of Aristotle or purest moralities of the Heathen he knowes not he discernes not Pauls graces without Gods Spirit and then we need not wonder to see some unregenerate Galatians at enmity with Paul not withstanding all his excellencies And the rather if wee consider the perversnesse of mans will by nature unto any thing that is simply good To such a one grace is no care and the passion of enmity no feare For his will is wholly set to do evill And wee know that approbation and dislike do not alwayes proceed from a judgement rightly informed but sometimes from the will corrupted and misguided Yea sometimes the will is lifted unto such a pitch of peremptorie thwarting that wee will gain-say what assuredly we know t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruciantes hating the grace that is divine and spurning at the truth because it is the truth So we see that unregeneracy is no just mete-rod of the truth it over-weenes vice it under-values vertue and t is impossible that it should give the wisedome of God its due Thus much for the information of our judgements the time now calls for some application prepare therefore your affections And first of all come hither my brethren in the Ministerie Applicat 1. come I say and see your portion and your share in the inheritance of Levi. I am I confesse the meanest and most unfit either to counsell the ancient or comfort the oppressed yet the little candle may give some light among the greater Lampes and the treble strings with their smallest notes may make some musicke in the eares of the hearers I doe but sing for company if my note bee harsh pardon it and then consider you who-ever or where-ever you are you I say to whom God hath committed the care of his Church you that speake wisedome among those that are perfect you in whom that Holy u Ruah Hakkodesh Rabbi David Kimhi in Psal Spirit of Truth shineth you who fight with beasts in the world enemies to the way of godlinesse you that live * Phil. 2.15 16. blamelesse and harmelesse the sonnes of God in the middest of a crooked and perverse generation among whom ye shine as lights in the world holding forth the word of life you who neglect no time but still are watching for the soules of your people you in whom there flowes a x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viri celeberrimi Sea of divine eloquence in respect of others Consider I say that none of all your priviledges can secure you from enmity Be as carefull as patient as diligent as loving as loved as ever Paul was yet you y Hâc virtutis iter shall bee accounted enemies and that for telling the Truth Yet though you haue to doe with men-devills and bee smitten with the blowes of hatred stand fast and striue yee for the faith of the Gospell bee nothing z Phil. 1.27 28 terrified by your adversaries for all this for to them it is an evident token of perdition but to you of salvation and that of God Nay be not dismayed though to the disesteeme of your gifts and enmity against all your graces were an addition of ten thousand indignities though you should see those Mock-stars of grace those Ideaes of Learning those vicious livers who are crept in among us Iude 4. ungodly men turning the grace of our God into wantonnesse whose wisedome stands rather in a pretence then essence of grace whose Blacke-coates serve onely to beflout the vocation of Levi if not shame it quite though you see those accepted in the world and live at ease while good Paul wants the countenance even of his owne Galatians Alas consider their end and that is destruction consider their glory and that is shame because they mind earthly things But brethren let us a Tim. 2.1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up fire stirre up those gifts and graces of Gods Spirit in us while the world accounts us enemies for telling the truth Secondly Applicat 2. what Paul that great Scholler now counted an enemy what hee that taught so many sweet Sermons among them that even travelled in birth of them for whom they would haue pulled out their owne eyes is he hated surely this tells us that unregenerate men doe thus grossely sinne against their owne knowledge Alas those Galatians could not be ignorant that Paul laboured earnestly for their good that his calling was miraculous his gifts excellent yet for all this they hate him and count him an Enemy A fearfull case my brethren when a people shall be at enmity with Gods chosen vessells whom happely they have seemed sometimes to affect and to hate them without a cause Looke to it thou whoever thou art thou hast a little Iudge within thee thine owne conscience which shall one day be awakened which shall make thee bite thine owne lips and cry out in the language of Iudas I have sinned in betraying the innocent blood Therefore lift not up your horn too high ye that have this Holy Truth in such deepe disdaine and cloath good Paul and his brethren with the robes of enemous disgrace For t is a very b Thess 1.6 righteous thing in God to render tribulation upon those that trouble us But what can hatred or enmity wrong Pauls priviledges no in no wise Grace is beyond hatred For gold may buy out hatred but nor gold nor hatred can buy Grace or Learning What need we then care we have prevailed with God and God laughes them to scorne But yet for their sakes that of infirmity doe account Paul an enemy let us use a word of exhortation And here Applic. 3. my brethren be warned to correct that spirit of errour of judgement misguided Let us no more be at enmity with Paul nor dislike or under-value either grace or learning or the life that is hid with God in Christ For t is a detraction from the Spirit of God But let us highly prise what God sets at so high a rate Alas with what arguments might wee perswade the affections to love Paul and his priviledges why the very Heathen who lived in Paganisme yet highly reverenced and esteemed Learning and civill demeanour Now then shall we hate in this kind what they so loved shall Nature teach them so much and shall not the sound of grace teach us as much Shame upon us if we suffer them to out-strip us But what need we looke so farre as their example Let us fasten our eyes upon Paul and with our eares listen unto his words heare him speaking an heavenly language whose proper eloquence is sufficiently tractive and able to allure it is the Truth the Truth of righteousnesse whose lovely worth may disswade us from Enmity

THE TELL-TROTH'S REQVITALL OR Truth 's Recompence As it was preached the 12th day of November 1626 at Eckington WHEREIN Are contained these three Propositions vindicating Paul from the aspersion of Enmity and laying it on the Galati●ns Viz. 1 No grace of God in man can secure him from the enmity of the unregenerate 2 Sometimes a Ministers owne hearers are set in variance against him 3 The publication of the Truth is the cause of this variance By Samuel Kenrick Student in Divinity and Preacher of Gods word in the same place Veritas odium parit sed non quaerit angulos LONDON Printed by Miles Flesher for Robert Mylbourne and are to be sold at the great South doore of Pauls 1627. TO THE RIGHT WORshipfull Sir William Courten Samuel Kenrick wisheth all grace and peace and happinesse in both worlds Right Worshipfull IT were as great an injury to Custome to write and not to dedicate as t is to your love to receive a courtesie and not study a requitall Now t is the happy lot of a Scholler to play the Surgeon and partly at one clap with a paper-plaister cure both griefes I confesse I am indebted to them both and in both to you If then I seeme to presume either blame Custome or your Love Common sense sent me to Custome Custome to your Love and both challenged from me the debt of this presumption Receive then these few rude lines as your due in part of payment Honour them with your acceptance as sometimes you have graced mine Auditory with your presence I have perceived your love unto the truth I have found you a friend unto it whither then should I send the truth but to * Talmud Cholin 62.1 such a Patron Every thing by some native inclination hastens to that whereby it gaines The Dog knowes his grasse the Hart his Dittany the Pigeon her Lawrell and the Swallow her Celidon neither is the Truth ignorant of her well-wishers or insensible of her Physitians Therefore I trust however it goes forth from me in weaknesse and disgrace it will returne like her selfe in strength and honour But if you knew all you would say it were too young to make a Martyr and indeed the Presse befits not its infancy It was but conceived in the morning and brought forth ere night it began to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucid. hb. 1. twatle on the morrow and being a little sawcy with the sonnes of Belial met with a checke and almost dared unto martyrdome before it could get home to my study So it was neither my prefumption nor foole-hardinesse that sent it to the Printing-house if any shall so thinke he will offer injury to my simplicity nor was it simply that usuall argument of Apology the Importunity of friends but the audacious malipertness of the Adversaries of Truth that drew it as it were perforce out of mine hands Let it therefore find the burrow of your patronage and you shall encourage me hereafter unto more deliberate exercises What now remaines in the meane time but mine humble praiers to God for you Nezian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I have no more Therefore the Lord God Almighty who is the ancient of daies and the God of Truth keepe you in the Truth and blesse both you and yours with peace and length of daies that you may stand for the peace and maintaine the strength of Truth here and afterwards be crowned like the Truth with immortall Ioyes So I rest From my house in Eckington this 12 of December 1626. Your Worships most lowly devoted in all Christian service Samuel Kenricke To my reverend and venerable Brethren the Ministers of the Gospell of Truth peace and prosperity in this world and fulnesse of glory hereafter Reverend Brethren I Bring forth my papers among you Quasi latere simul legi vellem educo Cunaeus as one that scarce knowes whether it be best to hide them or reveale them But seeing now that no other Nay would stop the mouth of necessity Durum telum necessitas but the Printing of them I am bold to desire a part of Patronage from you too for my Impe. All is little enough to shrowd it from the weather as the winde now sits Therefore bee good to it I pray you T was a quicke birth God knowes and it may die like an abortive in its nativity for ought I perceive if it misse the almes of your approbation Nor is my request without reason if you consider the nature of my subject whose nobility entreats not onely the courtesie but commands the debt of your acceptance For first it concernes you much t is the Truth and t is your profession to stand for it It s owne worth not my comment may move you to it My dull oratory hath too low areach to handle the height of it yet my poore straine what ever it be herein though hasty yet t is liberall and free-borne which calls me Parent and you Patrons Secondly T is the honour of your spirituall valour to buckle for the Truth you have the Sword of the Spirit the Word of God you are tough and approved Souldiers in the Schoole of Christ I speake not to the silent Cattell in the Ministery Sit ye downe then in the Charets of Ammi-nadib and plead for my yongling that can scarce speake for it selfe Let the care of its credit or pitty of its weaknesse perswade you to patronize it Nay further ye are bound by the lawes of Piety Charity and Nature too unlesse you deeme me one of Levies illegitimates to astipulate to my request For in Natures Schoole strike the dog and with an inherent proclivity he runnes to his master wound the Souldier and be hastens to the army the Antiperistasis of the cold sends the heat backe againe into the fire yea * Vnumquodque magis inclinatur adid cuius est every thing by a natur all inclination hath respect unto that whereunto it chiefly belongs Now the Church is my center and receptacle you the Guardians whither then should I flye for shelter but to you if any refuse me this curtesie t is either for envy or else for enmitie But alas we are not cleane in Levies Tribe from Critickes whose best learning consists in censuring others whose best skill is to shew their owne folly And indeed t is no wonder to see some Bastard Curs when they dare not bite dare barke some cowardly Braggadochioes when they dare not fight dare cracke of their manhood and t is no injury to say There are some Ideaes of wisedome who when they dare not write dare carpe and happely prove themselves as liber all of their ignorance as of their words But I leave such unto the further doome of my silent censure nor let them thinke that my purpose was ever bent to grace them with the dedication of my lines Therefore to you my Brethren whose grave discretion Christian love have taught you to

the Text viz. The Cause of the Enmity for Telling the Truth which likewise craves my paines and your patience Am I therefore become your enemy because I tell you the truth or because I play the Tell-troth with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea this is the cause of your enmity or else you have no cause at all Alas is this the cause why this of all others seemes to bee a cause without a cause What to hate a man for telling the Truth Could they have upbraided him of some capitall crime either of whoredome or drunkennesse or oppression or covetousnesse or the like the matter had beene colourable Or had any part about him received any * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparent staine or blemish had his tongue beene cursing and swearing his lips lying and prophane his hands thievish his heart malitious or his eyes lascivious it had beene something to the purpose but to hate him for telling the Truth argues no simple ignorance in them but a sinfull-rebellious impudence And this is but one of x 2 Chron. 135 c. Ieroboams trickes he hated Abijah for his good counsell and these Galatians count Paul an enemy unto them for telling the Truth So we see here the Proverbe verified the lovely y Veritas odium parit sed tamen non est odiosa Calvip in Galat. Propos 3. Truth brings forth hatred and z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. de vita Mos lib. 3. The publication of the pure word of truth sets faithfull Ministers and corrupt hearers at variance Hence proceed those broiles hence this enmity hence this dissention But blush and be ashamed at this yee Galatians that the revelation of Truth should breed such deepe dislike in you Alas with what straine of words or matter might Paul study to please you If you looke for plainnesse of speech why see him stooping to the capacity of the meanest becomming all things to all men If you looke for eloquence from him why see it so mixt with his Divinity that t is hard to judge wherein he most excells But none of these disturbes you t is the matter that occasions your hatred the telling of the Truth Many in our dayes though they love the truth after a sort yet thorow a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talm. in Masor opinions doe dislike it if it appeare plain or eloquent but these foolish Galatians and they were b Bonos quis nisi stultissimus oderit Boet. lib. 1. de Cons fooles indeed hate Paul for very telling the Truth But what if Paul had come among them with his mouth full of lies and told them a smooth tale of their secure estate though they did live after the flesh yet surely they would scarce have beleeved him and will they hate him for telling the Truth O foolish Galatians who hath bewitched you that you should not obey the Truth Can neither Lyes nor Truths please you Surely those though pleasant yet seeme doubtfull if not miserable and these though certaine yet seeme irkesome if not damnable Those tickle the eare but suspend the conscience these suspend the understanding but wound the conscience therefore neither these nor those can gaine their acceptance Yet if Paul would have runne to the same excesse ofriot with them and have prophesied of strong drinke hee might happely have beene a Prophet d Micah 2.11 for their turne have gotten a spirt of love from some of them but let him tell the Truth and hee is accounted an enemy for it Which truth Probation our Saviours words put out of all question or doubt e Mat. 10.34 Thinke ye that I am come to send peace on earth I come not to bring peace but a sword to set a man at variance against his father the daughter against her mother and the daughter-in law against her mother in law And this was verified in Christ himselfe Ioh. 8.40 Ye seeke to kill a man that hath told you the truth And f vers 45. because I tell you the truth ye beleeve me not but rather hate me But t is no more wonder to see the Dogs barke at the Moone then to see a good Minister hated for telling the Truth and the truth of this truth shall seeme the rather to bee a truth if wee regard these demonstrations First Arg. 1. there is a palpable disagreement betweene truth and falshood grace and corruption the one is light the other darknesse the publication then of the one must needs make the Antithesis of the other God and Belial cannot stand together and is it any newes to see the disagreeing qualities of fire and water each hissing at other nor for mine own part doe I ever marvell to see good men and bad wise men and fooles knaves and honest men to fall at oddes when I respect the contrarietie of their natures Especially Argum. 2. if I consider the nature of the Truth how searching and working it is what a powerfull operation it hath to divide like a g Heb. 4.12 two-edged sword betweene the bone and the marrow The letter h Iudg 12.6 Shibboleth Sibboleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schin could never make a more perspicuous difference betweene the Gileadite and the Ephraimite then the Truth does betweene good Ministers and corrupt hearers Truth is both an eye to see and a glass to convay the object unto the sight But as the Optickes have many crotchets and deceiving fractions to beguile the corporall eye so hath Hypocrisie many formes of godlinesse to deceive and bleare the mentall yet Truth does execute its office so squarely that it will not suffer us to make i Anaxagoras dreamed that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make quidlibet ex qualibet Any thing of any thing but it soone distinguishes the good from the bad the right from the wrong Our colourable sinnes can now finde no burrow of shelter or evasion but Truth doth anatomize all the k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spinam dorsi scindere ita ut intima pateant Argum. 3. secrets of the heart and make them naked and bare-fac'd no marvell then if it breed dissention enmity and variance Thirdly Truth takes away freedome and custome in sin l August Greg. it proves the one to be slavery the other an old errour it disturbs a man of his sweet naps in iniquity it removes him from the bed of vanity it suffers him not to sin so quietly as otherwise he would it stings him by the conscience amidst his pleasures that he cannot walke on his iourney to Hell-wards contentedly enough no marvell them if it bee the occasion of strife and enmity Wake a man out of a sound sleepe and straight way he fumes spur a gaul'd-backe Iade and presently she winces so let the Truth speake the Idiome of her owne Dialect unto the conscience of a corrupt hearer that is fast asleepe in his sin and be sure