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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08055	Mans actiue obedience, or The power of godlines especially in the commandement of the gospell, which requireth faith in euerie Christian: or A treatise of faith, worthily called precious faith, as being in it selfe a most rare iewell of ioy, and peerelesse pearle, that excelleth in worth the highest price. Wherein is plainly declared what faith in Christ is what properly is the obiect of it, what is the speciall operation of faith, by which it may bee discerned; and the worke about which it is principally imployed, the subiect wherein it is placed; what things are needfull to the making it up, what to the being, and what to the wel-being of it; with the differences that are betweene true beleeuers and fained in all of them, and the vses thereof. By Master William Negus, lately minister of Gods word at Lee in Essex.; Mans active obedience.	Negus, William, 1559?-1616.; Negus, Jonathan, d. 1633.	1619 (1619)	STC 18420; ESTC S113618	278,658	364

Deut. 32. 4. Eccles 3. 14. Psal 145. 17. Psal 33. 4. 111. 8. Psal 111. 3. Psal 92. 5. Psal 139. 14. Iob 9. 10. Psal 104. 24. in truth and equitie that they are most honourable and glorious yea that maruelous are his workes and that in wisedome he hath made them all Particularly that they are either secret and hidden from all other creatures and onely knowne to himselfe alone or openly manifest and reuealed in the world and so appertaining to vs to take knowledge of them Q. What manner of workes are those which you doe call the secret and hidden workes of God knowne to himselfe alone A. Such as was his eternall decree and purpose with Ephes 1. 11. Psal 33. 11. Rom. 11. 34. Rom. 9. 11. 22 23. 1. Pet. 2. 8. Acts 4. 28. Acts 17. 31. Mark 13. 32. Mat. 24. 36. himselfe before all beginnings of making the whole world in the beginning and of determining all that hee should make to such seuerall ends as he had appointed Such also as is the appointment of time for the ende of the world and for the bringing all to iudgement the day and houre whereof is not knowne to the Angels no nor to the Sonne of man himselfe Q. What are the reuealed workes of God manifested and made knowne in the world which it behoueth vs to regard and to take knowledge of A. The workes both of the creation of all things out Heb. 11. 3. Isai 44. 24. 42. 5. Acts 17. 24. Gen. 1. 31. Luke 19. 10. Rom. 3. 23 24. 25. 2. Cor. 5. 19. Colos 1. 20. Ioh. 5. 17. Eccles 3. 11. Prou. 16. 4. of nothing made good in the beginning as also the works of daily gouerning ordering and disposing al things once made whether they keepe their goodnesse they were first made in or haue lost it and are fallen from the same so as yet out of all by his infinite wisedome he neuer faileth to bring honour and gaine glory to his name Q. What are we to know touching our selues A. We are to know what we were and what we now are Q. What is to be knowne touching what we were A. We are to know that wee were once happy creatures Eccles 7. 29. o● 31. made good in the beginning yea excelling in goodnesse many other creatures that were also made good for we were made after the image of God and so were no other Gen. 1. 27. creatures vpon earth beside Q. What is to be knowne of our selues touching what wee now are A. Two things in that respect are to be considered of vs namely what we now are by nature and what wee are by grace Q. What is that we now are by nature A. That hauing lost our happinesse by the fall of Adam Rom. 3 23. Iob. 14. 1. 2. Ephes 2. 3. we are become most miserable and are all by nature the children of wrath one as well as another Q. What may we know that we are now by grace A. That being iustified freely by the grace of God Rom. 3. 24. through the redemption that is in Christ Iesus our Lord power is now giuen vnto vs by him to become the sonnes Iohn 1. 12. Rom. 8. 17. of God yea heires and fellow-heires with him of life and glorie Q. So much of the knowledge of our selues come now to shew what we are to know to be our duties and wherein they do consist A. Our duties doe consist in performing due obedience 1. Sam. 15. 22. Ier. 7. 23. to Gods holy will in all things Q. What kind of obedience is it which God requireth as our hands A. Both actiue in readily doing all that he hath commanded Deut. 6. 24. 25. 10. 12. 13. Apoc. 3. 10. Marke 8. 34. Luke 21. 19. to be done and passiue in patiently suffering and enduring all that he hath appointed to be abidden Q. What is it that God hath commanded vs to doe A. He hath commanded vs to keepe his precepts diligently and those are either Legall precepts commanding Psal 119. 4. Exod. 20. 23. ●● Iohn 3. 23. Marke 1. 15. vs to fulfill the righteousnesse of the Law or Euangelicall commanding vs to beleeue on the name of his Sonne Iesus Christ and to embrace and beleeue the promises of the Gospell Q. What is it that God hath appointed vs contentedly and patiently to suffer A. Whatsoeuer either by his owne hand immediately shall be laid vpon vs or through his prouidence and sufferance Psalm 39. 9. Leuit. 10. 3. Iob 2. 10. 1. King 12. 24. 1. Cor. 11. 32. Iob 37. 13. 1. Pet. 4. 12. Heb. 5. 8. by any other meanes shall befall vnto vs either for our chastisement or our triall and that we learne obedience by all that we so doe suffer CHAP. II. Of the Christians practice according to his knowledge of God and his workes Question SO much touching the knowledge in generall which is required at the hands of euery one come now to the practice and declare what ought to be the practice of euery good Christian A. The daily practice of a Christian ought to bee according The mind being lightned in knowledge is not to rest in the sweetnesse of contemplation alone but ioyne practice therewithall to his knowledge so to labour to glorifie God in all things not knowing alone what is meete but doing as he knoweth that he may be blessed in his deed Q. How is such practice termed in the Scriptures A. It is called the power of godlinesse for all that otherwise is held but in knowledge onely as it is floating and swimming in the braine may end in bare speech and rest Iames 1. 5. 2. Tim. 3. 5. in a naked shew or forme of godlinesse which being idle and weake for want of strength of grace to carry it further the life for all that may be left vnreformed as in the 2. Tim. 3. 2. 3. 4. examples instanced in by the Apostle is manifest to bee seene but when practice is ioyned with knowledge then Iames 1. 4. as Saint Iames speakes of patience godlinesse hath her perfect worke and powerfully breaketh out to manifest it selfe as well in the life outwardly as in the heart within Q. What kind of practice doe you meant it to be which you would haue a Christian to ioyne with his knowledge thereby the better to glorifie God A. Both the labour of the mind by holy meditation inwardly had of that that he knoweth and the trauell of the body in workes and actions outwardly performed according to the same Q. How farre must this practice be extended A. So farre as a mans knowledge doth reach vnto for it is but the making vse of knowledge which otherwise would be fruitlesse and vnprofitable Q. Shew this more particularly in those seuerall points of knowledge which you haue set downe to be needfull for euery Christian to haue his mind rightly to bee informed in and first what

practice or vse you would haue to be made Rom. 1. 21. Psal 89. 7. Psalm 68. 35. Psal 96. 9. Exod. 15. 11. Iob 11. 7. Psalm ●6 8 10. Iob 9. 4 5. Psal 77. 13. Ezeck 43. 2. Psal 89. 6. Isaiah 57. 15. Psal 8. 1. Iob. 37. 23. 13. 11. Iob 26. 14. Psal 76. 7. Psal 66. 5. 7. Psal 18. 31. Psal 103. 17. Psal 103. 8. Exod. 34. 6. Psal 86. 15. Psal 99 9. Isai 41. ●4 29. Deut. 32. 17. Psal 97. 7. 13. 6. Isaiah 6. 3. Tit. 1. 16. 1. Ti● 3. 16. 2. Cor. 5. 19. Rom. 9. 5. of that knowledge we are to haue of God that wee know what he is in himselfe which is the first point that is mentioned A. That when wee so know God wee then doe glorifie him as God trembling before his fearefull Maiestie wondring at his great Omnipotencie astonished with his infinite Glorie rauished with his incomparable Excellencie awed with his dreadfull Power comforted with his endlesse Loue cheared with his abounding Mercy and falling low downe before the throne of his glory all false gods and lying vanities of the Heathen being vile in our eyes to say Hee is holy hee is holy he is holy the Lord of Hostes the earth is full of his glory And as thus in our minds to worship him and with our words to praise him so to take heed that in our deeds we do not deny him Q. What vse are wee to make of that knowledge wee ought to haue of God whereby wee may know what hee is to vs A. Thereby we are occasioned seriously to consider of and daily to seeke better to vnderstand that great mysterie of godlinesse which concerneth the worke of our redemption that is by Christ Iesus how God was in Christ reconciling the world to himselfe not imputing their trespasses vnto them and how Christ being God ouer all blessed for euer became also man to suffer what was due for mans transgression that being both God and Man hee might make a perfect satisfaction vnto 1. Tim. 2. 5. 6. God for man And being sealed and sent of the Father to bee the attonement-maker betweene the two parties Ioh. 6. 27. 5. 30. at variance who were God and man hee might first get them inseparably ioyned together in himselfe And these two Natures to bee set at one and by a happy vnion to meete together in his owne person and then in the body of his flesh through death and by the Coloss 1. 20. 21. 22. blood of his Crosse to set all things at peace in heauen and in earth so reconciling man to God as he might bee presented holy and vnblameable and vnreproueable in his sight And thus was hee made vnto vs Iesus that is a full and perfect Sauiour to saue vs from our sinnes Mat. 1. 21. Acts 2. 36. Heb. 5. 5 6. Deut. 18. 18. Luke 4. 18 21. Matth. 17. 5. Dan. 7. 14. 27. Zach. 9. 9. Luke 1. 32 33. God hauing for the same purpose first made him Christ that is annointed him with the holy Ghost and with power to be a Priest Prophet and King to purchase publish and apply saluation for and vnto all that should beleeue in his name Q. What practice or vse of the knowledge of the works of God in generall are we to make A. The same or like to that which is contained in the Song of Moses the seruant of the Lord and in the Song of the Lambe sung by those victorious Conquerors that had the Harpes of God in their hands the ditty whereof Apoc. 15. 3. was this Great and marueilous are thy workes Lord God Almightie iust and true are thy waies thou King of Saints Who is like vnto thee O Lord among the Gods who is Exod. 15. 11. like thee glorious in holinesse fearefull in praises doing wonders And in considering the great workes of God in generall to say with Dauid the sweete singer of Israel O Lord how manifold are thy workes in wisedome Psal 104. 24. hast thou made them all the earth is full of thy riches Blessed be the Lord God the God of Israel who Psal 72. 18. 19. onely doth wondrous things and blessed be his glorious name for euer and let the whole earth bee filled with his glorie Amen and Amen Q. Goe on to shew the like of the workes of God more particularly according as you haue distinguished them And first touching those works which you call the secret works of God what is the practice or vse we are to make of our knowledge we haue that there be such A. First because they belong not to vs but vnto the Lord God himself alone that therfore in all reuerence we leaue Deut. 29. 29. them vnto him and neuer dare presume to prie into the Lords secrets nor desire to vnderstand aboue that which is meet but keepe our selues within the lists and bounds Rom. 12. 3. which God hath set to ranke and raile vs in this way vnder as great a penalty as euer hee set bounds to the children of Israel at the giuing of the Law which they were Exod. 19. 12. 21 not to passe in any desire they had to gaze and see that which the Lord would not haue shewed as in the example of the men of Bethshemesh prying into the Arke 1. Sam. 6. 19. which was not lawfull for them to doe may appeare accounting it a point of our best wisedome and deepest knowledge yea a very learned ignorance not to know that which the Lord seeth not good to reueale yet so as we alwaies doe honour in the workes of God that which we doe not vnderstand And when wee perceiue the iudgements of God to be as a great deepe that cannot Psal 36 6. Eccles 8. 17. and 11. 5. Psal 77. 19. be sounded his wayes to bee past finding out and that his foot-steps cannot be knowne that we then doe stand and wonder at that wee cannot comprehend and with the Apostle cry out Oh the depth of the riches Rom. 11. 33. both of the wisedome and knowledge of God! how vnsearchable are his iudgements and his wayes past finding out to the end that God may haue the greater honour thereby Q. What is the vse we are to make and practice of the knowledge we haue that there be other workes of God that are openly manifested and reuealed in the world A. We are to remember as Elihu speaketh to Iob that wee doe magnifie his workes which men doe behold And seeing the reuealed workes of God are things Iob 36. 24. that doe belong to vs and to our children for euer that Deut. 29. 29. Deut. 6. 7. 20. Psal 78. 5. 6. 7. we therefore doe both labour and learne to know them our selues and that wee likewise doe teach them to our The Lords workes like the curtaines of Salomon haue their beautie within we had neede hold our eyes neare them and put our heads

promises of the Gospell which is the word of truth are the proper obiects which faith hath Act. 24. 14. Mark 1. 15. respect to and is the ground it setleth vpon Therefore is the word called the word of faith the speciall operation Rom. 10 8. and working of it is to let the soules and hearts of those men in whom it is placed to know and to feele that they are now brought neere vnto God and haue fellowship Eph. 2. 12. 13. with him who were but strangers before and farre off by reason of their sinne that is to settle and stablish our mindes in a comfortable perswasion of Gods fauour and towards vs in and through Christ Iesus and that by him Gods heart for euer is so wonne vnto vs as nothing shall be able more to separate vs from his loue It quieteth Rom. 8. 38. and cheareth the heart with vndoubted assurance that whatsoeuer was the oddes and enmitie that was betweene God and vs before by meanes of our sinnes yet Coloss 1. 21. so are wee now receiued into fauour and so is all agreed and set thorough betweene God and vs that we are at Rom. 5. 1. Luke 2. 14. peace with God and God with vs. They that haue great ventures abroad are alwaies thinking of them how they may be got safely home they giue much for assurance they cannot sleepe till that be done their mindes are euer so running vpon them Of all aduentures there are none like to the aduenture that wee beare of our selues our soules and our bodies while we liue in this most perilous and dangerous world that they be got well home and be brought to eternall safetie in the end Now faith secureth our hearts herein and giueth vs good assurance that we shall neuer perish but haue in the end euerlasting Iohn 3. 16. life with God in Christ Iesus Faith setteth the heart at peace and secureth the conscience it giueth better and more strong assurance then any bond of the best Merchant though made in Statute-merchant nay then can doe the bond or assurance of any Prince though they should lay their Crownes in pawne or be bound in the forfeiture of their kingdomes For faith hath Gods truth laid in pawne for the making good the assurance and God hath bound himselfe in the forfeiture of his truth which he will not lose for the whole world and is vnto Gods maiestie of greater weight and regard then is the state of a kingdome to any Prince that he will be accounted no more a God of truth if hee faile in his promise This giueth vs boldnesse for the present to enter in before God euen into the holiest of holy places and to Heb. 10. 19. Heb. 4. 16. come boldly to the throne of grace that wee may obtaine mercie and finde grace to helpe in time of need But for so much as all this could neuer haue been effected or brought to passe for vs otherwise then that by the hand of some meete Mediatour this attonement might bee made and peace might be wrought for vs thus to reconcile vs vnto God And seeing that neither in heauen nor in earth there could any other be heard of or found that euer could be fit and able to vndertake and thoroughly and perfectly to goe through with this so great a worke of reconciling the world vnto God but he alone whom the Father had sealed who is Christ the Lord who is our Eph. 2. 14. Isai 9. 6. peace euen the Prince of peace Therefore the worke of faith is before it can thus iustifie vs and set vs at peace with God to seeke and finde out Christ for vs and to get the true and sauing knowledge of him yea to seaze and lay such hold vpon him as wee may apprehend him and embrance him for our owne appropriating and after a sort ingrossing him for our selues that so causing vs to reioyce with the ioy of Gods people in his fruition and to Psal 106. 5. glorie with Gods inheritance And with the Spouse in the Canticles wee once truly beleeuing with the heart imboldening vs in most ioyfull and gladsome manner to professe with the mouth as doth she in that place My Cantic 2. 16. 7. 10. beloued is mine and I am his and his desire is vnto me That thus hauing found and apprehended Christ embracing and holding him in the armes of our faith as our blessed Aduocate and attonement-maker vnto God we may so come before the Lord and treate with him for our peace as did old Simeon when he had Christ in his armes and Luk. 2. 28. 29. 30. his eyes did see his saluation desire the Lord then to let him depart in peace Yea we may then with lesse feare and much more comfortable boldnesse shew our selues in Gods presence and appeare in his sight then could Hester though neuer so well beloued of the King aduenture Hest 5. 2. to goe in before Ahashuerosh who did kindly accept of her when hee held out the golden scepter vnto her Yea farre more warrantably and safely may we bearing Christ with vs in the armes of our faith approch and come neere to the throne of the greatest maiestie of him that is the highest Lord and Soueraigne ruler of the world who hath prepared his throne for iudgement and shall iudge the world in righteousnesse reckoning vpon Psal 97. 8. 9. a more kinde welcome and gratious acceptation at his hands then euer durst the Patriarchs Iacobs sonnes shew themselues before Ioseph then Lord of Egypt though they did carrie their younger brother Beniamin in their Gen 43. 15. 16. 30. hands at the sight of whom the heart of Ioseph yearned within him and his eyes burst out a weeping that hee could not forbeare any longer but manifest himselfe and shew his brotherly affection vnto them and falling vpon their neckes kissed and embraced them forgetting and Gen. 45. 2. 3. 14 15. forgiuing all the iniu●ie and wrong that euer before they had done vnto him Thus yea farre more then thus yea farre aboue all that can be vttered conceiued or comprehended is that loue of God in Christ which he beareth to Eph. 3. 19. all the faithfull and wherewith he standeth most kindly and fatherly affected to his redeemed in and through Christ Iesus as to accept of their persons and be delighted Eph. 1. 6. Cantic 2. 14. Isai 63. 7. 9. Ierem. 31. 20. Hosea 11. 8. 9. Iohn 16. 23. with their presence so to be most affectionatly moued towards them in all fatherly kindnesse and compassion that he hath of them as also to heare al their prayers and to deny them nothing which they shall aske when they come to the Father in the name of his Sonne Yea so is the heart of God the Father wonne to al that truly do beleeue in Iesus Christ his Sonne as though Christ Iesus Ioh 16. 26. 27. himselfe should seeme not to

which they are set a worke is that they doe neither more nor lesse saue that which may be good vnto such and that they doe all worke together to worke them good in the end whilest Gods seruants being through their troubles iudged of the Lord and so bettered by them might like those that were marked in Ierusalem to the end they should bee spared when others were to bee destroyed by their chastisements in like manner be marked of the Lord as those whome Heb. 12. 6. he loueth and whom of very faithfulnesse he causeth to bee troubled to the end as the Apostle sheweth they might Psal 119. 75. 1. Cor. 11. 32. not be condemned with the world Neuer was Dauid more carefull for the sauing of the life nor for the good vsage of his vnnaturall and rebellious sonne Absalom when he sent forth his Captaines with the hoast and armie of the people to fight his battels against those rebels in giuing them charge to deale gently for his sake with the young 2. Sam. 18. 15. man euen with his sonne Absalom then the Lord is found carefull of the safety of all that doe belong to him to giue charge to the whole host and armies of sorrowes when they are sent out and doe goe forth into the world though there were hundreds and thousands of them that whatsoeuer they doe to others yet they euer take heed they vse well Gods seruants neither is this charge at any time neglected nor any found that euer durst with Ioab be so bold as aduenture to transgresse Gods gracious commandement and appointment herein How excellent then how blessed and how happie is the state of all Gods seruants that liuing in the world are yet such priuiledged men as no manner of euill how greatly soeuer it may preuaile against others can yet euer hurt them but that which is others bane be commeth a blessing vnto them and the sorest iudgements that are found to be heauie plagues where they light vpon others are become so altered vnto them they bearing the same that as if their nature were wholly changed they then of iudgements are made mercies vnto them A skilful and learned Chymist can by his art maruellously change the nature of things and by separation of visible elements draw helpfull medecines out of hurtfull and ranke poysons but all the changes that they can make come not neare to this change and the greatest excellency of their skill in working things otherwise strange in nature is infinitely beneath and commeth short of the glorious workmanship which is shewed forth to bee done and wrought by the Lord who is said to be he that worketh wonders alone in that worke of grace whereby men are so altered and changed by him as they are made new creatures and all things are made new after a sort vnto 2. Cor. 5. 17. them There is a conceit of the Philosophers stone that it should haue such a vertue in it as to turne into gold that which it should touch it were doubtlesse a most precious stone if this could euer be found to bee so done indeed But so wonderfull and strange is the alteration and change that is made in Gods children when they are once made new creatures by him so are they then become precious and made of such mettall when as their nature being changed they are now made partakers of the diuine 2. Pet. 1. 4. nature of God as that whatsoeuer then toucheth thē and commeth at them though it were euill before doth then become good vnto them Troubles may come vpon Gods children afflictions may befall them and the like outward calamities as are seene to happen vnto other men but yet in a farre differing manner they are altered and ordered they are blessed and sanctified and otherwaies made good vnto them then they are found to bee vnto any other sort of men for there is nothing that euer befalleth to Gods children which commeth not in mercy and through mercy vnto them the reason of it is because Gods mercies doe compasse them about on euery Psal 32. 10. side Now we know that when a place is surrounded with a strong wall on euery part or compassed about with a moat on euery side there is nothing can come at that place but of necessity it must come by and through that which compasseth it Euery child of God is as a man standing in a center hauing a circumference of mercy circling him about on euery side so as nothing can come to the true child of God but from or through mercy and that in such manner as it shall relish and tast of mercy and become mercy vnto him before euer it come at him Yea so are all the wayes of God mercy and truth to all Psal 25. 10. such as feare him as he neuer setteth foot nor treadeth step out of this path he neuer doth any thing but in all mercy to his children not onely then when hee ladeth Psal 68. 19. them with his benefits and rich blessings bestowed vpō them but as well when he doth humble them vnder the hardest pressures and waight of the heauiest iudgements that he layeth vpon them because it is in all loue and faithfulnesse that he causeth them so to be troubled Whence it is that when Gods mercy in a fauour and blessing bestowed being once abused and his grace being turned into wantonnesse would become a plague and iudgement if it should so be contained then is it Gods greater mercy to take that mercy that fauour and blessing away and to bring on some iudgement for the remedying of that abuse and in that case mercy being so remoued iudgement it selfe is made mercy vnto such Why it should be thus the reason is for that God hath made his children to bee Rom. 9. 22. 23. vessels of his mercy as others are made vessels of his wrath Now we know none but those that ouerseene in that they doe will put contrary liquors into contrary vessels as poyson where they should put their potion or new and sweet wine into mustie and old vessels as neither will they put sowre vineger into their bottles of Rose of solace but the Lord is neuer thus ouerseene to powre in wrath into those chosen and elect vessels of his which he hath set apart for to be onely vessels of mercy neither on the other side to lauish out his sauing mercies vpon cast-away reprobates that are vessels appointed to bee filled with nothing but wrath and vengeance If then there is nothing euer done to Gods seruants which is not done in much mercy at all times if iudgement it selfe is made mercy vnto them if whatsoeuer toucheth them is turned into a blessing vnto them if when they are in trouble God doth it in all faithfulnesse causing them to bee so troubled to the end their troubles might doe them good if when they are iudged they are chastened of the Lord to the end they might not