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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21038	Tvvo treatises. The one, of repentance, the other, of Christs temptations. Both penned, by the late faithfull minister of Gods worde, Daniel Dyke, Batchelour in Diuinitie. Published since his death by his brother ID. minister of Gods word	Dyke, Daniel, d. 1614.; Dyke, Jeremiah, 1584-1639.	1616 (1616)	STC 7408; ESTC S100107	213,745	364

Christian say I haue had more griefe in procuring thy displeasure by sinne then the worldlings haue had in the miscarriage of their corne and oyle 2. According to the greatnesse of the Euill must sorrow be proportioned Now of the two Euils the Euill of sinne is farre greater then the Euill of punishment For it is onely sinne that grieues the spirit of God and depriues vs of the fauour of God Affliction and Gods spirit can agree very well Therefore Dauid describing true blessednesse remooues nothing from it but sinne as being that which onely makes vs miserable Surely they the blessed men worke no iniquity And not surely they suffer no aduersitie Psal 119. 3. Sinne therefore being the greatest Euill craues the greatest sorrow 3. The precepts and examples in the Scripture shew as much Though in worldly sorrow baldnesse was forbidden the Iewes yet in sorrow for sinne it was commanded them The Lord calleth vnto mourning c. and vnto baldnesse Isay 22. 13. saith Esay A plaine argument of a greater sorrow expected for sinne then they ought to haue for any outward worldly crosse whatsoeuer Dauid sayes his eyes gushed out with riuers of water for other mens Psal 1 19. sinnes What then did they for his owne Great is that Hyperbole and it argueth an hyperbolicall and excessiue sorrow I caused my bed euery night to swim Psal 6. 6. and not only so but water my pallet that lies beneath my bed with my teares Implying that if his head could containe so much water the griefe of his heart could furnish it In the same sense doe some take that of the repenting Israelites that they drew 1. Sam. 7. water and powred it out before the Lord. And thus doth Zacharie describe the sorrow of true Repentants that euen after plenty of teares and lamentations Zach. 12. in publique yet the fountaine shall runne still in priuate and flow from the Church to the priuate closet euery soule mourning in secret by himselfe And which is strange that the lamentations of one poore woman weeping solitary in her closet shall equall that great mourning of the whole multitude in the valley of Megiddo for the death of Iosiah Farre then are they from Repentance who though they can cry and howle on their beddes when their money their houses their lands are gone what speake I of so great matters The death of a cowe or the losse of a few pigges will pinch them sore And yet their maine and fearefull sins could neuer yet draw so much as one teare from their eyes or fetch one sigh from their hearts Quest 1. Are Teares necessarily required in this sorrow Answ 1. Sometimes want of teares proceeds from abundance of griefe so oppressing the minde that it cannot ease it selfe by weeping As in him that weeping at the death of his friend could not yet weepe at the death of his owne sonne 2. Sometimes the constitution of the body will yeeld no teares The triall heere is the same as in the matter of memory If a man haue a naturall defect in his memory which is the cause hee can remember but very little of a sermon then neither will hee remember much of a tale of a play of worldly matters So if the constitution or complexion deny teares in sorrow for sinne neither will it affoord them in worldly sorrow But as thy ability to remember worldly matters when thou hast none to remember Gods argues no naturall infirmity but a sinnefull corruption of memory so is it heere If thou can weepe plentifully for worldly losses and yet haue dry cheekes for thy sins this is from the corruption of thy heart not from the constitution of thy body Quest 2. May not the childe of God feele more griefe for some worldly crosses then he doth for his sinnes Answ 1. Sorrow may be considered either as it is in the will and so it is nothing but the displeasure and dislike of that which the vnderstanding apprehendeth as euill Or as it is in the sensitiue faculty of the soule common with vs to the beasts In the former way Gods children feele greatest Thom. supplem qu. 4 art 1. Bellar. de poen l. 2. c. 11. sorrow for sinne Their will sanctified and directed by the spirit detests abhors nothing more then to sinne against God But yet all the children of God doe not feele such a sensible stinging smarting griefe for their sinne in the sensitiue faculty as they doe for diuers outward afflictions For the more corporall a thing is the neerer is it and more familiar to the sensitiue faculty and so pinches more there For example in extremity of tooth-ach or in the burning of ones finger there is a more sensible griefe felt then in a lingring feuer or then is sometimes in death it selfe And yet the will guided by right reason dislikes the feuer and death far more then the tooth-ach 2. Greatnesse of griefe may be measured either by the violent intension or by the constant continuance and duration Now that which is wanting to the griefe of Gods children for their sinnes the former way is recompenced and made vp in the latter Their griefe for sinne is not so extreamely violent because of the ioy and comfort of the holy Ghost which they feele in the middest of their heauinesse and yet this ioy doth not any way lessen the displeasure of our wils against sinne though it qualifie the sensible smart nay rather it encreases it For as ioy and delight in learning makes the scholler learne the better so delight in godly sorrow sets vs forward in it but yet as we sayd it mirigates the extremity of passion so that oftentimes the children of God are for the time more violently tormented for their crosses then for their sinnes As Dauid cried out vehemently O Absalom Absalom but not O Vriah Vriah Yet his griefe for Vriahs death was a more setled constant griefe as oftentimes the stillest waters are deepest My sinne is euer before me so was not Absolons death That was soon ouer Iob sayes that he possessed the sins of his youth Iob. 13. 26. euen in his olde age but he sayes not that he possessed the afflictions of his youth Time had worne away those sorrowes for they are but like a sudden dashing tempest but sorrow for sinne is like the still soft but soaking raines that wets to the very rootes The one is like a mighty torrent or land-flood soone dried vp or a blaze of thornes soone extinct the other like a little spring alwayes running or a constant fire holding out the whole day Ob. Wee are bidden reioyce alwayes how then can wee sorrow alwaies for our sinnes Answ 1. These two may well stand together because godly sorrow ministers matter to vs of ioy Let the Repentant alwaies sorrow and reioice Semper doleat poenitens de dolore gaudeat Pro. 14. in and for his sorrow saith Austin As in prophane ioy euen in

of their iourney We all are or should be trauellers to God to Heauen-ward but wee are turned aside into the quite contrary way we are like the Prodigall departing from his fathers house like the lost sheepe straying from the fold therefore we must turne backe againe and set our faces to wards God vpon whom wee haue turned our backes It is impossible his feete should euer stand in Heauen whose eyes are not turned towards it Men doe vainely perswade themselues of finding God and his Kingdome with faces turned vpon sinne and backes vpon God Excellently doth Isay ioyne together turning and seeking God A man Is 9. 13. may long enough seeke an Easterne Countrey in the West ere he finde it And as long may hee seeke God in the wayes of sinne and Sathan ere he shall meet with him This phrase then sheweth the absolute necessity of Repentance for as he whose backe being turned vpon me is gone farre from me can neuer be with me vnlesse he turne his face towards me and so make towards me with his feete no more can wee sinners that are gone away from the Lord euer enioy him or bee with him vnlesse by Repentance we turne towards him onely thus turning may wee seeke him and thus seeking can we finde him The second name is Metanoia After-wit or After-wisdome opposed to Pronoia Fore-wit fore-casting and prouiding before hand This name teacheth that euery impenitent sinner is a witlesse foole and that true wisdome consists in turning from our sinnes to the Lord. Of the Bapitst drawing men to Repentance it is sayd He shall turne them to the wisdome of the iust The minister Luc. 1. sayes Paul must wait if God at any time will giue thee refractary Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that 2. Tim. 2. 25. they may awake out of their drunken sleepe and become sober Implying that as long as we lie in our sinnes we are as drunken sots voyd of all vnderstanding Hence that phrase of the repenting Prodigall He came to himselfe implying that before Luc. 15. 17. Prou. 9. he was mad and besides himselfe If thou wilt bee wise thou wilt be wise for thy selfe that is thine owne soules good saith Salomon Let now the wordling and impenitent wretch go and thinke Repentance folly and himselfe wise that will not bee troubled with so heauy and melancholy a thing They shall sing another song one day euen that Wisd 5. Wee counted them fooles but c. Is not hea foole that being out of his way wil not returne backe when the right way is shewed him Hearke what Ieremy saies of such They haue Ierem. 5. 4. refused to returne therfore I sayd they are poore how poore poore in the braine poore in wit for he addes They are foolish for this cause that rich man is called a foole for all his worldly wit and Luc. 12. those virgins foolish virgins for all their blazing lamps It were madnesse to thinke of comming vp to the top of the house without the staires or ladder so to come to Heauen without this ladder of Repentance Extreame solly for a man to aime at some excellent end and in meane time neuer think of the meanes that should compasse it nay to doe that which is directly contrary thereto For a man to professe his desire after Heauen and yet to shun Repentance the onely way that carries thether Worthily therefore is Repentance called After-wisdome or After-wit In other things Fore-wit is preferred before After-wit But heere the afterwit of Repentance shall bring vs to a farre better estate then euer wee should haue attained if Adam had had the fore-wit to haue espied the deceit of Sathan and so to haue preuented the danger This is the wisdome that is commended to vs in the parable Luc. 16. of the vniust steward And it is the wisdome Moses prayes for Teach vs so to number our dayes counting euery day for the last that wee may apply our hearts to wisdome euen to the wisdome of prouiding for our soules by Repentance And so much of the names giuen to this second part of Repentance CHAP. XI Of turning from sinne THe second poynt to bee considered in this 2. The nature of it where Change or Turning is the nature thereof and that is set downe in the definition to be a turning from sinne to God Heere though the nature of it be set foorth by a metaphor drawen from change of place yet indeed Repentance is no change of place but of qualities manners and dispositions from Euill to Good The soule and body in regard of their essence powers faculties and proper and naturall actions remaine the same after Repentance that before Onely the corrupt and vicious qualities in them are taken away and so they are rectified Sorrow feare ioy c. are not abolished but onely polished and refined of that drosse of errour in regard of their obiect Feare of punishment is turned into feare of sinne and worldly sorrow into godly Carnall mirth into spirituall ioy in the holy Ghost Againe this change is twofold 1. Passiue wherby God changes and turnes vs. In the which wee are meere patients and God onely workes 2. Actiue whereby wee being turned and changed by God doe labour further to turne and change our selues Both these in time are together but yet distinct in nature The former is that which is called Regeneration and is as it were the infusing of a soule into a dead body The latter is Repentance and is the motion or stirring of the soule infused Of it Iohn when he saith He that hath this hope purgeth 1. Ioh. 3. 3. himselfe And this latter actiue Conuersion in Repentance is the effect of the former passiue conuersion After I was conuerted I repented so Isay 30. Ierem. 31. 18. 21. 22. And in this regard is Repentance made the gift of God because his turning of vs is the cause of our turning our selues For the vnderstanding of the nature of this turning two things must be considered 1. The Parts 2. The Properties thereof The Parts are two 1. Auersion from sinne 1. The parts which are 2. Conuersion to God For the former It was thus expressed in the definition 1. Auersion from sinne Repentance is a grace c. whereby the sinner c. turnes from his sinne where let vs mark that Repentance is made a turning from sinne indefinitely without restriction whence arise those two Consectaries 1. That there is no sinne so great but may be And 2. That there is no sinne so small but must be opposed and encountred with Repentance Reason sayes Great sinnes cannot be and small sinnes need not be repented of In great sins Reason derogates from Gods mercy as though they could not bee pardoned for all our Repentance My sinne is greater then can be forgiuen In lesser Gen. 4. from his iustice and truth as though they might be pardoned without any Repentance at

really and indeede Ans I thinke the Diuell carried his body really and indeed Reasons 1. The literall sense not contraried by the Scripture or the analogy of faith is to be followed Now this is the literall sense and nothing against it Ob. Obiect Yes before it was sayd that Christ was led into the desert to be tempted The desert then was the place of his temptations not the Temple Answ Answ It is sufficient to make good that speech that he was there tempted in the 40. daies and that the first temptation of the three wherein was a preparation to the other following was there perfected 2. If his carriage were onely in vision then either Christ inwardly in his minde knew that it was Sathans iugling and no such matter as it seemed to his sense or else as his outward senses so his minde also was deceiued and he thought it was so indeede as it seemed to his senses If the first then it was no temptation for Christ knew hee was in no danger he knew that hee stood vpon firme ground in the wildernes and so he should but haue abused the Scripture hee alledged for himselfe The latter seemes to offer a far greater disgrace to the mind of Christ in the apprehension of errour for truth then the Diuels carrying of him doth to his body Quest 2 2. Quest Whether was Christ carried by the diuell thorough the aire or went on his feet Ans The word that here Matthew vseth doth not necessarily imply that hee was carried as neither Lukes word that hee went on foot But yet nothing hinders but that Christ might in body be thus carried by Sathan as he was afterward apprehended bound and crucified by that cursed crue And as he gaue them death it selfe power ouer his body so might he the diuell Christ came in the state of humiliation stood in our steed He could haue confounded the diuell and haue smitten him as he did those officers Ioh. 18. but as there so here he willingly Ioh. 18. yeelded himselfe And since he yeelded his body to be set on the pinacle by the diuell why not Doct. Sathan his instruments may haue power ouer the bodies of Gods childrē Luke 13. also to be carried Sathan and so his instruments may haue power ouer the bodies of Gods children As he had ouer Iob in his vlcers ouer his children in their death ouer Mary Magdalen that was possessed ouer that daughter of Abraham Luc. 13. for to this the best are subiect yet so that Satan is restrained curbed by God so that he cannot do what he would And this greeuous affliction is sweetned and sanctified to Gods children so that the more power hee hath ouer their bodies the lesse hee shall haue ouer their soules Yea his possession of the body is turned to bee a meanes of his dispossession out of the soule In which regard it is sayd Numb 23. 22. 23. There is no sorcery against Iaakob nor south-saying against Israel because God was an Vnicorne to take Num. 23. 22. 23. away the poyson and venome and sting of it as he doth of all other afflictions yea and of death it selfe to his Israel Waters when the Vnicorns horn hath been in them are no longer poisonable but healthfull A waspe when his sting is out cannot be hurtfull in stinging but may be profitable in his buzzing to awaken vs So are all these outward afflictions euen witching and possessing by Sathan So that that which Christ sayd of the Diuels instruments they can kill the body but not the soule the same may we say of Sathan himselfe concerning his possession He may possesse the bodies but the soules of Gods children he cannot Here he had some power ouer the blessed body of our head Iesus Christ but not the least power ouer his soule In the wicked his special power is ouer their soules When he was sent to Ahab he was sent to go and be a lying spirit to deceiue him But when he was sent to Iob it 1. Reg. 22. it was but to afflict his body with vlcers Againe this power which he hath ouer the bodies of Gods children that we now speake of is such as that they are meerely patients as in Christ in this place Otherwise for Christ to haue gone and idlely without cause to haue endangered himselfe on the pinnacle had beene to tempt God But now it is the Diuels sinne not his So in those that are possessed all those forced and violent motions though not onely vaine and idle but euen horribly sinnefull as when hee speakes railingly on God his truth and his children these are all the Diuels owne sinnes And therefore he desired not to possesse Iob because his intent was to draw Iob himselfe to blaspheme But now wicked men though they are free vsually from this possessiue power of Sathan yet Sathan hath a farre greater power in the voluntary motions of their bodies such a power as that they shall bee agents in that they doe and guilty of sinne Hee carries them not against their will as heere our Sauiour to the top of a pinnacle nor as him in the Gospell into the fire and water hee offers not that violence to their bodies but he carries them willingly and driues them as free horses that neede onely the shaking of the hand to the tauerne to the stewes to the theater to this or that euill company He makes them abuse their eyes to wantonnesse their mouthes to filthinesse and he makes their feete swift to shed blood So that as Paul beeing guided by the good Spirit of God could say I liue not but Christ liues in mee Gal. Gal. 2. 20. 2. So they wee liue not but the Diuell liues in vs. This possession of soule and body together is the more fearefull and yet the more ordinary and yet no maruell made of it because it is not discerned The place whither he is carried Ierusalem is called the holy City because of the Temple and Gods worship there though otherwise there were horrible abuses in doctrine discipline and manners Doct. Mans wickednesse cannot ouercome nor ouerthrow Gods goodnesse Against such it makes first Mans wickednesse cannot ouerthrow Gods goodnesse with whom a little euill either in whole Churches or in particular men preuailes more to make them speake euill of them then much good can doe to make them speake well of them It is the sinne of the Brownists Secondly it is a comfort for Gods children If there bee an altar for God in the heart though the suburbes of the city bee filthy and as Golgotha yet God will account of thee by his and not by thine owne Though thy wheate bee mixed with much chaffe thy wine with much water yet God giues the denomination from the better part Lastly it is instruction for vs all what account to make of such places where the meanes of sanctification are Such are holy places to them should