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cause_n	body_n	mind_n	soul_n	1,535	5	4.8520	4	false

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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

neuer thus yeeld nor relent toward God 6. It is further added so humbleth himselfe for It consisteth of two parts his sinne that he turnes from it to the Lord. In which words I set downe the two maine and essentiall parts of Repentance namely Contrition or Humiliation and Conuersion or Reformation That both these are required to repentance may appeare 1. By the very names which Repentance hath both in Hebrew Greeke and Latine In Hebrew it is called both Nacham and Teshubha the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying erking the latter turning Answerable in the Greeke Metameleia signifies after-griefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or anxiety of minde after the doing of somewhat Metanoia after-wit or after-wisdome when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing our errour or slip we are better aduised and change our minde So Poenitentia as the word imports the paine of griefe and Resipiscentia the mindes recouering of wisdome or becomming wiser after our folly This harmony of languages as touching the names of Repentance shewes plainely there must bee in it these two things griefe for that which is done amisse and a change of our minde from that it was before 2. By the phrases and manner of speech which the Scripture vseth touching Repentance Sometimes repenting for or of as vncleannesse 2. Cor. 12. 21. for idolatry Reuel 9. 20. which cannot otherwise be vnderstood then of griefe for the committing of such sinnes But sometimes we meet with Repentance from Repent from thy wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8. 22. And Repentance from dead workes Heb. 26. 2. which cannot in any congruity of speech note griefe but onely a change or departure from sinne 3. By the description of it in this sort in the Scripture when it cals men to repentance as Ioel 2. 11. Turne to the Lord with weeping Rend your hearts and turne to the Lord. That is in one word Repent So Iames 4. after that Psal 8. he had sayd Draw neere to God which is the generall or whole of Repentance afterward explaining it in the particulars he addeth first Clense your hearts and purge your hands There is Renouation or Reformation and then Psal 9. 10. Suffer affliction that is bee touched with smarting griefe for your sinnes as if you were in some grieuous outward affliction Let your laughter be turned into weeping humble your selues vnder the mighty hand of God There is the other part Contrition or Humiliation And 2. Chron. 7. 14. God promising mercy to his people vpon condition of their repentance hee thus describes their repentance If they shall humble themselues and turne from their euill wayes making repentance to stand in these two points in humbling themselues for and turning themselues from their sinnes Ob. 2 Cor. 7. 10. Godly sorrow worketh Repentance Heere sorrow is distinguished from repentance as the cause from the effect Answ Repentance as may appeare by that already spoken sometimes signifies onely one part of repentance sometimes onely the change and alteration of minde sometimes onely the touch of the affections An example of the former is the place obiected as also Ier. 18. If they repent it shall repent me of the euill I had thought that is I will alter my mind and repeale my threatnings And Acts 11. 18. where the Iewes hauing heard Peter relate the descents of the holy Ghost vpon the Gentiles in hearing his sermon conclude thereon Then hath God also to the Gentiles granted Repentance vnto life There was no mention made of any sorrow or humiliation but onely of the wonderfull descent of the holy Ghost causing them to speake strange tongues and to magnifie the name of God Which strange change of their mindes by the holy Ghost it seemeth they call repentance But there are examples of the latter also where repentance onely signifies sorrow and displeasure with our selues as Gen. 6. It repenteth me I made man Luc. 17. It repenteth me the speech of a trespasser crying him mercy whom hee hath offended And Acts 26. 20. That they should repent and turne to God Where Repentance being so plainely distinguished from Conuersion must needes be restrained to the signification of sorrow and humiliation But as from this place we may not gather that Repentance is not a turning to the Lord no more may we from that other 2. Cor. 7. that it is not a godly sorrow Ob. One part is not a cause of his fellow-part But sorrow is a cause of the change of mind 2. Cor. 7. 10. Therefore sorrow and change of minde are not fellow-parts of Repentance Answ One part may bee a cause of his fellow-part As sanctification of the soule is the cause of the sanctification of the body And yet both are parts of sanctification Ob. Contrition seems to be a part of the change and alteration For what greater change then for a hard heart to turne soft and a stony to become fleshie And this is contrition or humiliation Therefore Humiliation and Alteration are not well distinguished Answ The Apostle plainely distinguisheth them when he saith Godly sorrow causeth Repentance that is the change of minde For though godly sorrow bee a part and peece of that passiue change which is wrought in vs at the first instant of our calling by God yet it is a cause of the actiue change whereby we change and alter the purpose and resolution of our harts before set on sinne and now turne them to the Lord. For were it not that we felt the bitternesse of our sinnes and were truly touched in conscience for them wee would neuer in good sadnesse forsake and abrenounce them Howsoeuer then some late Diuines take the word Repentance more restrainedly some onely for a godly sorrow others only for a turning from sinne to the Lord yet the truth is that Repentance accordingly as it is described in the Scripture is the connexion of them both Vse Heere then is the triall of our Repentance If humiliation and Reformation both meete together then is our Repentance accomplished But either of these single make but a halfe and a halting repentance An vnreformed sorrow is but deformed And a sorrowlesse reformation is but a very sorry one Humiliation without reformation is a foundation without a building And reformation without humiliation is a building without a foundation To lay a foundation and not to build on it is to no purpose but to expose our selues to laughter Luc. 14. This man began but could not finish To build without a foundation is to play the foolish builder Luc. 6. 48. for that building will soone fall and so all our labour will be lost Heere then is discouered a double errour in repentance 1. Of such hypocrites as make much adoe and seem to lay their sins much to heart yet stil continue in them bathing cherishing not drowning choaking them in their tears Such a one was Ahab who crept crouched put on sackcloath being threatned for his cruelty against Naboth

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

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