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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	line_n	page_n	read_v	4,280	5	9.9304	5	false

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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

warne all before them they pray much and feruently they looke to Christ they commit themselues to his mercy and so taking their deaths patiently all that see them thus dying make no doubt at all of their saluation Besides such a kind of satis-faction giuen to a publike 2. For not performing vniust lawes and wicked state by parties offending for violating wholesome and good lawes that haue been made euen the innocent serseruants of God when they haue been taken and condemned for offenders against a State because they haue not yeelded simple and absolute whole and ready obedience to all lawes in force thoug somtimes there haue and may fall out to be that there is an antinomie betweene the lawes of men and the lawes of God they also haue not refused neither yet will refuse in cases wherin they cannot satisfie the Law or the Magistrate by obeying the precept there to make satisfaction by their suffering the penalties that are set downe and that whether it be to the loosing of their goods and the loosing of their liuings they haue both learned and practised to suffer with ioy the spoyling of their goods because they Heb. 10. 34. looke to receiue in heauen a better and more enduring substance or whether it be to bonds or to imprisonment they are ready with Paul to be bound and refuse not to goe to Act. 21. 13. Gen. 39. 20. Psal 105. 18. prison with Ioseph though the iron doe enter into their soules when they are hurt in the stockes Yea they haue not refused to lay downe their liues if nothing but that would goe for payment As did the three children in Daniel for Dan. 3. 22. not obeying the Kings command suffer themselues to be throwne into the hot fierie furnace And Daniel himselfe Dan. 6. 16. to be throwne into the den of Lions for not obeying the decree of Darius which as a law of Medes and Persians might not be broken whose examples the blessed Martyrs of God haue since worthily followed And such kind of transgressors of lawes as this second sort are that haue been now mentioned are not to bee ranked vp among rebels neither are to bee euery way counted as persons that are disobedient for there must be a distinction made of obedience there is an obedience in doing and there is an obedience in suffering now where that which the Law commandeth cannot so safely with a good conscience or readily be done if that which the Law setteth downe as punishment to be inflicted for it bee patiently borne there is then another obedience shewed and a satisfaction giuen for the want of the former and for that which else could not be done Daniel though he disobeyed the commandement of the King in the doing of that though it were a law of the Medes and Persians which Dan. 6. 22. being once made might not be broken that hee might obey God the better yet iustified himselfe in that he had done and said plainly to the King that he had done him no wrong he was no rebell hee was no vndutifull subiect which may be said for others of Gods seruants in the like case and respect There is yet another kind of satisfaction and that is 4. Priuate and particular men more particular and priuate betweene man and man when wrong is offered to any man And this is also requisite to be made by euery person that is truly penitent if he would either giue testimony to others that his repentance is sound or take comfort to himselfe that his sinnes shall euer be pardoned For Augustine hath well set that Non remittitur peccatum nisi restituatur ablatum August downe there is no looking for pardon for the sinne if that which was taken away be not restored againe And this did Daniel giue in counsell to Nebuchadnezzar Dan. 4. 27. who had been a great spoyler waster and vndoer of the greatest part of the world he hauing vndone many and made them poore he counselleth him to make some satisfaction vnto them againe and so breake off his sinnes by exercising now more righteousnesse and shewing mercy to the poore whom in some sort hee shall satisfie for the wrongs before hee had done them in spoyling of them if now againe hee will succour them and helpe them in their need Hypocrites and worldly-minded persons they haue Difference in hypocrites no skill of this restitution nor will to make this kind of satisfaction if they haue got any thing that is no matter how that they thinke to bee their owne that they will hold fast and they will be sure to part with nothing They are of their religion that will neither doe right to others nor take any wrong to themselues Wherin they goe not so farre as Iudas that notable hypocrite did nor doe not so much as did he the money that Iudas had gotten for selling his Master was as iustly and as lawfully his as the money of many is theirs that they come by for it was his by buying and selling and performing his bargaine now it was as lawfully his as the money that men sell good corne for and put chaffe and drosse into it and as the money that men get by oppression and vsurie who feeling the sweetnesse of gaining care not how they come by money though it were by sucking out the very life-blood of the owners thereof so they may haue it But though these know and feele the sweetnesse of the comming of it in they know not with what bitternesse it will goe out againe Iudas might haue kept his money by any law of the land he had sold and performed his bargaine and why might hee not haue kept the money that hee had therefore gotten but his conscience so pincht him and prickt him for his treason against his Master whom he had sold to get this money it being the purchase of that his iniquitie and knowing how vnlawfully he had got it his hands could hold it no longer he was neuer quiet till he had brought it againe and giuen it to them of whom he had it though that neither would quiet him for nothing was done as it should be soundly by him his repentance was a false repentance and this satisfaction a false fruit of the same What then may be hoped for of them that goe not so farre in making satisfaction and restoring againe that which they haue most vniustly taken as this damned diuell Iudas did who is now in hell But they that are truly penitent indeed for their sinne whatsoeuer wrong they either know themselues or can be shewed by others that they haue offered to any man either in his person in his name or in his goods they neuer can be quiet till they naue made the partie satisfaction and that to the full if their ability will extend so farre that so it may be performed by them If meanes bee wanting that they cannot doe as they would they shew themselues more penitent and by a greater submission they humble themselues before the parties wronged and aske them forgiuenesse of that which they cannot make any better satisfaction for And in such kind of wrongs wherein others haue been wronged in their goods either vniustly taken away or wrongfully with-held by them if the parties be dead to whom such wrong hath been offered then seeke they out who are left that did belong vnto them and were neerest of their kinne that to them they may make a full restitution and satisfaction for the wrong If none such can be found to bee liuing they will rather bring it to the Church for holy vse and see the poore to haue it distributed among them then they will keepe pennie or pennies-worth thereof which as the plague would infect all they had beside and fret as a canker till it had consumed whatsoeuer before had been iustly gotten and which with good peace they might haue still possessed well and kept lawfully as their owne This care to make restitution they haue learned from the practice of that blessed penitent and saued-conuert rich Zacheus who hauing been a great piller and powler of the people in the day that saluation by Christ was brought to his house stood forth and said Lord halfe of my goods I giue to the poore and if I haue taken any thing from any man by forged accusation I restore him foure-fold Thus much touching confession and satisfaction which two do neuer faile to accompany that sorrow especially which is godly that causeth repentance neuer to be repented of being repentance vnto life FINIS Errata Page 1. line 24. read heare p. 74. l. 4. r. which p 81. l. 21. r. good p. 84. l. 22. r Lydia p 86. l. 22. r. the tongue p. 92. l. 3. r. which ibid. 18. r. for it p. 94. l. 25. r. as if it p. 97. l. 2. r. as if it p. 97. l. 2. r. truth p. 100. l. 14. r. so thirdly p. 192. l. 2. r. deiected ibid. 6. r. reuiue p. 240. chap. r. permanent and enduring p. 269. chap. r. considered and first p. 134. l. 6. r. rending p. 140. l. 10. r. as p. 145. l. 36. r. hurts p. 154. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 171. l. 14. r. himselfe p. 180. l. 3. r. haue p. 182. l. 36. r. And as p. 183. l. 31. r. much p. 186. l. 16. ● l●fe p. 189. l. 17 r. are such p. 192. l. 2. r. deiected ibid. l. 6. r. reuiue p. 199. l. 26. r. haue him p. 212. l 6. r. doe see 213. l 1● r. is found ibid. 26. r. which in p. 224. l. 31. r. on p. 231. l. 25. r. cruelly p. 234. l. 20. r. beloued p. 235. l. 1. r. father in law p. 252. l. 25. r. ioy

the Sonne of the liuing God so forsaking all to follow him and truly and stedfastly beleeuing in him their faith is so strengthened as the gates of hell shall neuer preuaile against the Mat. 16. 18. same Their knowledge of Christ hath guile and deceit in it making them more bold in sinning because they know Christ hath done all away by his suffering abusing the knowledge they haue of him to a more libertie of licentious liuing These know Christ as the truth is in Iesus to become new creatures in him casting off the old man and putting on Eph. 4. 21. 22 24 the new 4 In respect of the subiect in which the knowledge of these two abideth and is seated this difference may be obserued Their knowledge is swimming in the braine in an idle and bare speculation only These haue their knowledge descending and sinking lower downe into their hearts to worke vpon the affections to breed the hatred of sinne there and the loue of goodnesse They keepe the word of God in their eares to heare it and in their tongues to talke of it they get knowledge out of the word of God to tip their tongues with fine and eloquent speech and to dispute learnedly about points that are intricate These lay vp the word of God in their hearts that it may dwell plentifully there in all wisedome they hide vp Coloss 3. 16. the word of God in their hearts with Dauid that it may Psal 119. 11. keepe them from sinning they get knowledge not so much to tip their tongues with speech as to season their hearts with grace and to liquour their whole liues with holinesse that all their actions may relish and sauour of some goodnesse 5 There is great difference betweene the knowledge of these two in respect of the kinds of their knowledge which are very diuers All the knowledge and wisedome of men vnregenerate that is to say of naturall men it doth most lighten the vnderstanding downward and let it be of things neuer so high and heauenly yet being once in them it becommeth drossie and polluted with their corruption But the knowledge which is inspired and infused into the hearts of men regenerate by the spirit of sanctification is both most holy and pure in it selfe and in like manner sanctifieth them into whose hearts it is put and Iohn 17. 17. 1. Pet. 1. 22. being farre more diuine setteth before their mindes a heauenly great and lightsome Torch shining vpwards to make their mindes more heauenly and their affections to Coloss 3. 2. be set vpon things aboue Of the greatest excellencie of their vnsanctified knowledge in regard of themselues and of the hurt also thereby done to others that may be said of it that was said of the knowledge of Nouatus that it was but venenata facundia but a poysoned and venomous finesse and elegancie of their skill and speech These haue the wholesome knowledge of the truth for Tit. 2. 8. the safety of their owne soules and they speak the words of truth and sobernesse vnto others also whom they do instruct Acts 26. 25. Their knowledge many times is an affecting to know aboue that which is meet and so are found exercising themselues Rom. 12. 3. 16. Psal 131. 1. in things that are too high These vnderstand according to sobriety keeping themselues within due compasse not stretching themselues beyond their line 2. Cor. 10. 13. 14. They haue much obscure confused generall and theoricall knowledge wherein many of them doe excell they haue plentie of illumination without change of affection and so remaine but carnall still their heart and life being left wholly vnreformed These haue a much more cleare distinct speciall effectuall and experimentall knowledge their minds being so inlightned by the Spirit of God with the knowledge of God out of his Word as thereupon they are transformed 2. Cor. 3. 18. into the image of God from glory to glory They haue much verball and litterall knowledge in Tit. 1. 16. word to say they know God but in their deedes to denie him so being in the meane time as one iustly calleth them but beleeuing Atheists These haue powerfull and spirituall knowledge knowing Phil. 3. 10. Christ with the power of his resurrection which causeth the power of godlinesse to be seene in their liues 6 And lastly in respect of the vse that these put their knowledge vnto much is the difference betweene the knowledge that is had on both sides The vnregenerate and vnsanctified men haue knowledge Ier. 10. 14. Amos 3. 10. Ier. 4. 22 but as the Prophet speaketh they are brutish in their knowledge they know not how to doe right they haue knowledge and they are wise for the doing of euill but to doe well they haue no knowledge at all The true beleeuer and sanctified Christian hath knowledge and his vnderstanding is vnto him as a well-spring Prou. 16. 22. and fountaine of life to cause him to depart from the snares of death The wisedome of the prudent saith Salomon Prou. 14. 8. Psal 101. 2. Prou. 11. 9. Psal 47. 10. is to vnderstand his way that with Dauid hee may know how to behaue himselfe wisely in a perfect way The iust by his knowledge is deliuered from the errour and deceit of the hypocrite who with his mouth destroyeth his neighbour They hauing knowledge many times their wisedome and knowledge doth peruert them that being wise in their owne eyes they fal into heresie maintaine errors and they hauing knowledge and vtterance of speech as they are of the world themselues so saith the Apostle they 1. Iohn 4. 5. speake of the world and the world through them These hauing light of knowledge doe ponder the path of their feete to order their waies aright and thereby are Prou. 4. 26. better stablished in the truth These put their knowledge to a better vse they hauing the tongue of the learned Isai 50. 4. know how to speake a word in season to him that is wearie when they speake their lipps doe spread abroad knowledge and their tongue talketh of wisedome for the Law of Prou. 15. 7. Psal 37. 30. 31. God is in their heart The tongue of the wise saith Salomon Prou. 15. 2. vseth knowledge aright where the mouth of fooles doth nothing but poure out foolishnesse They hauing knowledge of things that are in their nature 2. Cor. 2. 17. diuine doe yet handle diuine things in a diuelish manner and handle the word of God deceitfully 2. Cor. 4. 2. These handle the Word of God purely as with washed hands they doe with David wash their hands in innocencie Psal 26. 6. and so compasse the Altar they speaking Gods Word speake it as the word of God yea their speech is 1. Pet. 4. 11. Colo●● 4. 6. ordinarily gracious and powdred with salt They by their knowledge may preach but either they preach themselues