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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bring_v	good_a	tree_n	9,027	5	9.0012	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02184	Two learned and godly sermons, preached by that reuerende and zelous man M. Richard Greenham: on these partes of scripture folowing. The first sermon on this text. A good name is to be desired aboue great riches, and louing fauour aboue siluer and golde. Pro. 22, I. The second sermon on this text. Quench not the spirit. I. Thessa. 5, 19	Greenham, Richard.	1595 (1595)	STC 12325; ESTC S115658	28,254	92

and doth as it were withall put lyfe into those thynges which are capable of lyfe for whilest a man is frozen and starued for colde he is numbde and as it were without lyfe but being brought to the fire he is hot he is reuiued he is cheared and then become actiue and nimble these are the properties of fire and these do in some maner part resemble vnto vs the workes of the spirite for when the spirite of God seaseth vpon a man and then entreth into his soule then it beginneth to wast and consume in him those noysome lustes and other stubble which is in him Secondly it doth purge vs from grosse sinnes and dayly more and more fume vs that we may be a cleane and holy Temple for him to dwell in Thirdly it is a shynyng lyght euer burning and continually giuing light vnto vs in that way which we haue to walke And lastly heateth and inflameth in vs zeale of Gods glorie with a care of our duetie and with a loue of all mankinde yea withall it putteth lyfe and lust into vs to walke in that good way in which it doth leade vs and do all those good workes by the which we may glorifie God and be commodious to men Thus we see what lykelihood there is betweene the spirite and fire nay it is called fire for Iohn sayth That Christ should baptise with the holy ghost and with fire that is with the holy ghost which is lyke fire Therefore as truely as we may say there is fire where we see strawe and such lyke thynges consumed or gold and siluer finely purged or great lyght in darke places or great heate in bodyes that were nummed before euen so certainely we may perswade our selues that the spirit of God is in vs when we see the corruption that is in vs consumed our soules purged from the drosse of sinne our harts inlyghtned and made hot in walking and working according to the lyght The seconde question to be considered is whether that man which hath once tasted of the spirite may loose it and haue it quenched in him To this it may be sayd that because the spirite of God commeth to worketh in diuers men diuesly in diuers measures therefore we must consider of the working of the spirite and frame our answere accordingly First then there is a lyghter and a lesser working of the spirite which may be quenched in them that haue it and that this inferiour or lesser kinde of working may be taken away appeareth playnely by the parable of the seede which our sauiour Christ propoundeth for that besides them that receaue the worde into good grounde and bring foorth fruites some an hundreth some thirtie some sixtie folde he doth also make mention of some others that receaued the worde and yet continued not and what had not these the spirite of God in them yes doubtles for they receaued the worde yea they receaued it gladly and that which is more they beleeued it when as they had receaued it Beholde then three fruites of good spirites in these men and yet they continue not for they beleeued in deede but their fayth was temperacie it lasted but for a tyme and after a tyme it vanished away and the spirit departed from them for eyther the pleasures or the profites of this lyfe did draw out the graces of God and dry them vp or els the fierie heate of persecution did quite consume them More plaine notable for this purpose is that in that other to the Hebrewes for there the Apostle sayth That some may taste of the holy ghost and thereby be made to taste of the good worde of God to be inlightned to receaue heauenly giftes yea and the taste of the lyfe to come and what then surely the Apostle sayth That if such fall it is impossible they shoulde be renewed geuing vs to vnderstande that euen they that haue bin inlyghtned and that haue receaued heauenly gyftes and haue tasted of the power of the lyfe to come euen such may fall away and haue the spirite quenched in them There is a seconde kinde of working of the spirite which is a more effectuall working which is neuer taken from them that haue receaued it this the Apostle describeth when he sayth That the chosen of God are begotten agayne of the immortall seede of the worde that is not a bare receauing or lyght tasting of the worde but it is the deepe tasting of the same whereby we are begotten and borne agayne The Apostle Iohn setteth downe an other note of that saying That they that are thus borne agayne can not sinne that is can not make an occupation of sinne they can not fall flat away by sinne and why Because the seede of Gods worde abydeth in them euen that seede wherwith they were begotten to a lyuely hope of life euen that seede doth abyde and will abyde euen to the ende Who so is begotten agayne by this seede and hath it abyding in him that the spirite hath wrought in him which shall not be taken from him for that the father is mightier then all and therefore our sauiour Christ sayd The wordes that I speake are spirite and lyfe Therefore in an other place he sayth It is impossible that the elect shoulde be seduced Then we see the question is answered namely that there is an inferiour working which may be lost and a more effectuall working which can not be taken from them that haue it And this must not seeme strange to vs neyther must we be offended that the Lord doth take some and leaue some or that he should begin in some and not bryng his worke to perfection For he dealeth with them as with Corne. Some Corne is sowen neuer ryseth some springeth and yet shortly wythereth some groweth vp in the eare and yet is striken and blasted and other some at his good pleasure come to a timely ripenesse In lyke maner some trees are planted and neuer take roote some take roote and yet not blossome some blossome neuer bring foorth fruite and other some through his goodnesse do bring foorth fruite in good season If the Lorde deale so with the plant and hearbe of the fielde why may he not deale so with vs the sonnes of men If we can not conceaue the reason of this we must holde our peace for all the workes of God are done in righteousnesse and all our knowledge is vnperfect and therefore we must accuse our selues rather of ignorance then the Lord of vnrighteousnesse nay our selues do deale in lyke sort with those thynges which are vnder our handes In Colledges Fellowes are first chosen to be probationers and if they be then approued they be made Fellowes otherwyse not If a man being chyldlesse do take vnto him some friendes chylde to make him heyre of all his goodes he wyll keepe him vpon lyking if his manners be honest he shalbe preferred he may be set ouer all his familie and yet afterward for some

Beholde here now the spirite worketh beholde how sinne is corrected and who so can beholde here this in him selfe may assuredly say that the spirit of God is in him that it is not in vayne in him it is myghtie and liuely in operation in his hart And the thirde note and effect is the bringing forwarde of this worke vnto iustification for when as the spirite hath brought vs thus farre then doth it beginne to open vnto vs a doore vnto the graces fauour of God it doth put it into our mindes that there is mercie with God and therefore styrreth vs vp to seeke mercie at his handes after that it doth let vs see how Christ suffered to take away the sinnes of the worlde that in the righteousnesse of Christ we may looke to be iustified before God And this it doth not let vs see only but doth effectually worke a sure perswasion of it in our hartes and confirmeth the same by two notable effectes The first is a ioy vnspeakable and glorious wherwith our hartes must needes be taken vp and rauished when we see our selues by the righteousnesse of Christ the free mercie and grace of God redeemed from death delyuered from hell and freed from the condition of the wicked The second is the peace of cōscience which in deede passeth all vnderstanding While sinne and the guilt of sinne remayned there was no peace no rest no quietnesse to be founde but feare with terrours without and troubles on euery side But when sinne is once nayled to the crosse of Christ when the guilt of sinne is taken out of our consciences and the punishment thereof far remoued then must needes ensue great peace for our enemies dare not proceede against vs our sinnes are forgiuen vs and God is at one with vs and for this we haue the warrant and testimonie of the spirit Can flesh and blood perswade vs of it can any creature assure vs how God is affected towardes vs no doubtless And therefore where this ioy and this peace is there must needes be the holy ghost the author and worker of the same for as no man knoweth what is in man but the spirit of man which is in him so none knoweth the will of God but the spirit of God and therefore it is the spirite of God that must certifie our hartes and spirites of the same And hereof doth aryse that which we take as the note when we see in our selues to wit the basenesse and vnablenesse that is in vs to do good for when a man doth finde fauoure with God from the forgiuenesse of sinnes then the loue of God cōstrayneth him that ioy which he conceiueth inforceth him and putteth lyfe into him for the performance of these thinges which are pleasing vnto God then he beginneth to finde himselfe not onely retayned from euyll but applyed and framed to that which is good then is his vnderstanding inlyghtened to see into the mysteries of godlynesse and into the great rocke of his redemption and into whatsoeuer concerneth the sauing health of his soule then is his iudgement reformed and he is made able to iudge betweene false religion and pure betweene the workes of the fleshe and the spirite that which is good and that which is euyll and displeasing in the syght of God Then are his affections in some good measure altered his desire is set not vpon earthly but vpon heauenly thinges his ioyes are not in the earth but in the heauens his anger is wasted and spent not vpon his owne priuate cause and quarrels but vpon his owne sinnes and whatsoeuer hindereth the glory of his God This is the lyfe of God in him thus he lyueth that hath receyued the spirite and thus he leadeth his lyfe continually for they that haue receyued the spirit are led by the spirit and do lyue accordingly brynging foorth the fruites of the spirit But this hath weakenes ioyned with it and men through frayltie may fall and therefore their lyfe is sayd To be hid in Christ because in full and perfect maner it doth not appeare therefore yf notwith standing these fraylties and falles we will know whether we styll retayne the spirite of God we must search our selues and try our hartes by these rules First if through frayltie we haue fallen for who is he that falleth not If we will then know whether by our fall we haue lost the spirite of God let vs see what lyking or mislyking we haue of sinne for if after our fall we do holde our formed hatred of sinne and the more we fall the more through deadly hatred we conceaue agaynst sinne vndoubtedly the frayletie hath not as yet depriued vs of the spirite Secondly come and see how it standeth with thy sorow for so long as this sorow encreaseth for thy sinnes it cannot be thought that sinne and the fleshe hath vtterly quenched the spirit in thee Thirdly try thy care and if thou grone in a godly care both how thou mayst be able to wage battayle in the playne fielde with sinne and how thou mayst preuent him in all his policies thou hast a further assurance that sinne although it be as great as Goliah yet it hath not preuayled agaynst thy poore and litle Dauid I say agaynst those fewe and small graces which the good spirtie of God hath bestowed vppon thee but the last it is most certayne and that is this When thou art carefull to redeeme that which by thy fall thou hast lost and hast a care to runne so much faster forwarde by how much more thou hast been letted by thy fall then it doth appeare that the spirite is in thee yea lyuely and mighty in operation and such as shall neuer be taken from the vntyll the day of Christ. Thus may we in some good and competent measure proue whether we haue the spirit of God or no for where the fruites are to be founde there is also the spirit of God For further confirmation whereof we may note the manner of speache where he sayth Quench not the spirit We do commonly say the fire is quenched where the light and heate there of is taken away and in deede nothyng can properly be sayd to be quenched but the fire Now wheras the Apostle saith quench not the spirite he giueth vs to vnderstande that the spirit is in some respect lyke vnto fire therefore if we do but a lytle consider of the nature of fire we shall the better iudge of the spirit And among others we finde these properties of fire First it wil consume thynges consumeable and therefore lyghting vpon straw or stubble or such lyke it bryngeth them to ashes Secondly it doth purge and purifie those thinges that can abide to be purged and this it doth fyrst by taking away the superfluitie of drosse that hath ouer couered the thing to be purged Secondly by making the thing it selfe purer purer Thirdly it geueth light in the darkest places But last of all it geueth heate