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cause_n	word_n	worship_n	zealous_a	12	3	8.3556	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

fell by scorning to submit himselfe subiection to Man-God In Mahomets Alcoran it is said that the Diuell was cast out of heauen because he would not worship man Whereupon Luthers coniecture is pretty The diuell saith he hath bewrayed himselfe It is likely hee foresaw the incarnation of Christ and thence was his fall in scorning to submit himselfe to an inferiour nature And this well suites with that here related that the diuell is so farre from doing homage to Christ incarnate that he requires it from him Heerein wee haue a picture of wicked wretched men who though they haue smarted often for their sinnes as the diuell euer since his fall hath for his pride yet for all that they goe on and grow worse and worse 4. Heere are met together the basest and the worthiest of Gods creatures namely the Diuell and Christ Iesus who is not only a creature as man but also the creatour God blessed for euer Great is the oddes betwixt the diuell viler then the vilest toad and Iesus Christ the Lord of glory whom the Angels adore at whose name euery knee bowess Phil. 2. yea whom once the Diuell himselfe worshipped in heauen and yet this base Diuell would haue our blessed Lord fall downe to him The righteous falling downe before the wicked is like a troubled well and a corrupt spring Prou. 25. 26. How true had this been in Christ If the righteous Christ had fallen before the wicked Diuell for Christ is the spring of all grace to the elect It had beene happy for the Diuell if he could haue done that to Christ which hee wisheth Christ to do to himselfe Iohn Baptist thoght himselfe vnworthy to wipe Christs shooes and yet the Diuell Pope-like thinkes himselfe worthy to haue Christ kisse his shooes Whereby we see that Doct. the more base and vnworthy the wicked are the The wicked by how much the baser by so much the loftier more they seeke to domineere especially ouer the godly as Haman ouer Mordecay Neither must it seeme strange to the godly if sometimes the base refuses of the people the most dunghilly and rascall rake-hels the scumme of the earth viler then the earth rise vp against them and crow ouer them and would haue their neckes vnder their girdles nay vnder their feet since the diuell their master would so haue done with Christ our master The seruant is not aboue his master It was Iobs case and complaint Iob. 30. 1. that they whose fathers hee had refused to set with the dogges of his flockes did mocke him and grinne at him like a company of curres 5. See to what horrible sinnes the Diuell may 5. The best may be tempted to horrible sinnes tempt euen the best What more fearefull then to worship the Diuell in person yet to this sinne is Christ himselfe tempted Be not thou discouraged then if thou bee tempted to grosse and odious sins It was our Lords owne case Thus much for Sathans assault Christs repulse followes 2. Christs repulse Containing First a detestation of Sathans temptatiō Secondly a confutation of Sathans temptatiō First the detestation in the first words Auoyd Sathan 1. The detestation Hence from me Be gone speaking to him as to a dogge This teacheth Doct. 8 1. With what violence temptations especially more dangerous ones are to bee resisted Modest Temptations are violently to be resisted Ephes 6. maidenly and gingerly dealing heere is not good They are called fiery darts Eph. 6. we must therfore deale as in quenching fire Thus violent was Paul when he beat down the flesh as with a club 1. Cor. 1. Cor. 9. 9. and so here Christ deals thus violently with satan He would not endure him nor stand debating with him but commands him away As wicked men deale making themselues intractable to all good perswasions stopping their eares against them Act. 7. Acts 7. So should we do against the diuels enchantments Heerein was Eue wanting 2. Christ before spake more moderately but 2. When wickednes grows outragious we must of lambes become lyons now that the Diuell begins to thrust out his hornes and to shew himselfe plainely Christ takes him vp short and with great eagernesse and indignation bids him Auaunt When wickednesse is more mannerly and doth not so grossely discouer it selfe there is place for meekenesse But when once it growes impudent and outragious away then with mildenesse then of lambes turne we lyons and shew we the spirit of power as Paul against Elymas Act. 13. 10. Nettles if they be handled gently sting the more Therefore of some Paul sayes Rebuke them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly Tit. 1. 13. 3. Especially should a Christians spirit bee vp 3. A Christian should then be most mooued when Gods glory is defaced when Gods glory is defaced In our owne priuate iniuries mildnes is good but in Gods cause patience is blockishnesse moderation is mopishnesse toleration is cowardice Madnes then is better then meeknes This made Christ giue the Auaunt now to Satan because Gods glory was now specially shot at when the diuell would haue had a diuine worship Numb 12. 3. Moses the meekest man on earth what a spirit had he and how was he blowne vp when the people had made the golden calfe Gods blessing bee on that blessed heart that hath a stomacke against Gods dishonour and entertaines all wicked oathes and blasphemies with this Apage of our Sauiour And woe to them that crie Eugè The second poynt followes The confutation of the temptation Where are two things 2. The Confutation 1. Our Sauiours weapons 2. His manner of handling it 1. His weapon is that place out of Deut. 6. 13. out of this one booke nay almost out of this one chapter hath Christ answered all Sathans temptations Now then if there be such sufficiency in one booke in one chapter of Scripture what is in the whole How is it furnished abundantly with antidotes for euery poyson with medicines for euery disease Tobies fish and others herbs are but idle the diuell fears them as much as he doth the Papists holy water a deuise of his owne Only the Scriptures scare him Obiect If he may be chased away with harmonies as in Sauls case then why not with hearbs saith Gulielmus Parisiensis Answ The melancholly humour being the diuels seat musicke had force to asswage the force of the humor and so consequently of Sathan The musicke disabled the instrument not the Agent dispelled the melancholly not the diuell 2 His manner of handling the weapon And that is in his Allegation 1. His allegation Application 1. His allegation His manner of alleadging is that in alleadging he interprets it First by changing the word feare into worship The reason is because that feare is the more generall word and so comprehends worship the particular And besides feare is the cause of outward worship And heere we learne Doct. 1 1. That where the true feare of

Society is helpfull against temptation Two says Salomon are better then one woe to him that is alone Eccles 4. 10. This must teach vs to vse our company well that it may indeede bee the communion of Saints But alas wee so abuse our company that it is the best snare the Diuell hath to catch vs in And sooner are we often foiled in company then in solitarinesse So much euill example in company is giuen Doct. 2 2. In the beasts not offering violence to Christ but acknowledging the image of God in him as It is onely our rebellion against God that maketh the creatures rebell against vs. once to Adam in his innocēcy we may see what was the priuiledge of our innocency and what now the punishment of our sinne Man is truely called a little world and in him wee may see an image of that in the greater world Now in man as created of God the affections called the vnreasonable part as beeing common to vs with bruites were subiected to reason And so shewed how by like proportion in the great world the vnreasonable creatures should be subiect to the reasonable But when once order was broken in the little world then was it broken also in the other and when reason lost his authority ouer affection then man also lost his soueraignty ouer the creatures and his slaues became rebels Excellently Chrysostome As a father sometime giues ouer a lewd and desperat sonne to be scourged by his slaue so God vs men into the hands of the wild beasts Howbeit as men haue had Gods image more repaired so hath God thogh not without miracle made these beasts shew their subiection as all of them to Noah in the Arke the lyons to Daniel and the viper to Paul Whensoeuer we see any rebellion of these creatures against vs remember we our rebellion against God The Diuell and his instruments are worse then beasts to the Lord and his Church Doct. 3 3. Marke the malice of Sathan and his rage worse then the beasts Truely it is sayd Better to bee a beast then to be compared to a beast Sathan is compared to a Lyon but yet worse then a Lyon The Lyons heere reuerenced Gods image in Christ and yet here Sathan offers him violence So man by Iob compared to an asses colt Iob. the Pharisies yet were worse for the young colt whereon yet neuer man had sitten yeelded himselfe to be ridden by Christ And so should it haue been with vs if we had stood in innocencie No need then of breaking colts and framing them to the saddle Thus the deuill and his instruments shew themselues worse then beasts to the Lord and his Church Doct. 4 4. See here thine owne desert to be depriued as of all other comforts of this life so of companie We deserue no other companions but the tygers of hell and to be yoked with those lyons and tygres of hell and chayned with them in chaynes of darknesse for euer Thus much for the preparation to the temptations The temptations follow And they are of two 2. The temptations sorts First those that befell Christ in the fortie dayes fast Luc. 4. 2. Secondly those afterwards For the former they being not particularly set downe we must be content to be ignorant what they were Doct. Onely thus much may we obserue That Christ being now occupyed in heauenly and spirituall meditations Sathan sticketh not to interrupt the best meditations and actions and contemplation and talking secretly with his Father this sawcie Sathan yet durst come and interpose himselfe and offer to interrupt and to disturbe these sweet soliloquies of our Sauiour No maruell then if he deale thus with vs in our prayers meditations and hearing of the word No such disturbance feele we at a play At gaming can some sit vp all night without any heauinesse but at a Sermon how quickly doth the deuill rocke men a sleepe This shewes that the one is of God and for our good the other is against God and to our hurt It cannot but be good which the deuill is an enemie to It cannot but be euill which he is a friend vnto This serues also to comfort vs in the griefe we haue because of our distraction of minde in prayer and hearing the deuill laboured to distract Christ and came with his temptations when Christ was in his meditations The second sort of temptations follow And they are in number three The first in these words If thou be the sonne of The first temptation God command these stones to be made bread Sonne of God He meaneth as God meant before in that voice This is my wellbeloued sonne Beza thinkes onely some speciall holy man to be meant but the diuell did not thinke that euery holy man could turne stones into bread and that by his owne word and commandement for he sayes not pray to God but command that these stones be made bread Stones Luke saies stone as Miles for the whole companie of souldiours and Gen 31. the stone Gen. 31. which here I haue set vp speaking of an heape of stones and Exod. 8. The flye came vp meaning Exod 8. the swarmes of flyes If thou be the sonne of God He speakes not this scorningly as they Mat. 27. 40. Math. 27. 40. but flatteringly and with insinuation We are not to imagine that Sathan spake only these words but as Gen 3. in his temptation of Eue so here diuers amplifications and this but the abridgement of his speech It is therefore as if he had more largely spoken thus There was a voice lately heard from heauen confirming thee to be Gods sonne This miraculous fast of thine hath confirmed the same Neither see I any cause to doubt saue that thou art now pinched with hunger and hast not reliefe I would desire thee therefore both for thine owne and thy fathers honour and for his glories sake whereof I know thou art zealous and for this weake bodies sake whereunto thou oughtest to be mercifull and not by neglecting it be guilty of selfe-murther and for my sake also who would gladly be resolued that I may giue thee the honour due vnto the if it may appeare vnto mee that thou art the sonne of God In all these regards all matters of great importance I desire thee to turne these stones into bread for otherwise thou canst not liue in this necessitie If thou do not this I shall plainely thinke thou canst not and so that thou art not the sonne of God Neither would I wish to nourish any such conceit of thy selfe but rather suspect that voyce in the ayre as some deceitfull illusion for how is it likely that the sonne of God would suffer his humane body thus to be famished he being heyre of all things and able to doe euery thing Therefore I say If thou be the sonne of God command these stones to be made bread In the temptation consider two things 1. The Deuills

2. that for all their Psal 127. 2. earely vprising and their late downe-lying for all their carking and plodding they could doe no good without God built the house A wise woman builds the house Prou. 10. And yet withall God must build Prou. 10. the house too saith Dauid Not her wisdome without God So the diligent hand makes rich saies Salomon Pro. 10. 4. But the blessing of God makes rich saies the Prou. 10. 4. same Salomon Pr. 10. 22. Not diligēce without Gods Prou. 10. 22. blessing For otherwise for all the earning of great wages it is but put into a broken bagge Hag. 1. 6. So bread nourishes but withall God blessing nourishes Hagg. 1. 6. The one as the matter the othet as the forme The very heathen apprehended this point very well They made their Goddesse Prouidence to be the midwife of nature shewing that nature could doe nothing without the power of Gods prouidence And hence though the wiser of them acknowledged but one God yet to euery seuerall creature gaue they the name of God as of Ceres to the corne of Bacchus to the wine of Neptune to the waters to shew that the power of God was in these creatures and that it was not so much they but God in them and with them that wrought What a shame then for Christians to repose and secure our selues in these outward meanes Oh when one hath gotten a great liuing and great friends we say oh hee is made for euer God that can breake the staffe of bread can breake the staffe of friends riches fauour and all such meanes as wee trust to As hee did the staffe of physicke to Asa 2. Chron. 15. As he restrained 2. Chron. 15. Dan. 3. the fire Dan. 3. from hurting and from burning so can hee also from helping and from warming If wee want meanes then let vs not onely seeke to them but to God And if wee haue them though in neuer such strength and abundance yet let vs as earnestly craue Gods blessing and helpe as wee would doe in our greatest want For what haue we when we haue the meanes Haue wee God locked vp in the meanes No we haue but dead things vnable to helpe without God Therfore in the fourth petition Christ teacheth the greatest Princes that swimme in wealth to pray for their daily bread as the poorest begger Vse 3 3. This teaches vs neuer to vse meates drinkes marriage physicke recreation apparell habitation or any other of Gods creatures without prayer This sanctifies them all 1. Timoth. 4. 4. nor yet other 1. Tim. 4. 4. wise to goe about any businesse Thus Genes 9. Noah by the sacrifice after his release from the Genes 9. Arke sanctified his dwelling againe on the earth Hence of ancient did the Iewes dedicate their houses Deut. 20 5. The want of this the swinish rushing vpon the cretures makes many houses to be Deut. 20. 5. preyes to the fire theeues diuels and many mens meat to be the same to them that the quailes were to the Israelites Vse 4 4. It must teach vs specially to labour for Gods fauour to get him who is the first cause to bee on our side as our Sauiour aduises the carefull seekers after the second and inferiour causes Matth. 6. 33. Matth. 6. 33. First to seeke the Kingdome of God This is to goe to the fountaine to the well-head Who would goe to an inferiour officer if hee may haue accesse to the highest to the seruant if hee may come to the master If God be displeased with our sinnes then neither sowing eating drinking or labouring shall haue any successe as in the Iewes that neglected Gods Kingdome Hagg. 1. Therefore godlinesse is Hagg. 1. 1. Tim. 6. well called great gaine 1. Tim. 6. because it gaines God himselfe and so his blessing vpon all outward meanes and hee that gaines riches without God what hath he gained but a little grauell Pro. 20. 17. Prou. 20. 17. A sweet bargaine Vse 5 5. In the successe of the meanes let vs be thankfull to God and not sacrifice to our owne nets not applaud our owne wisedome and diligence but let God haue all the praise because without him nothing had prospered And thus much for the ordinary prouidence of 2. The extraordinary prouidence of God God Extraordinary followes but by euery word that proceedes c. that is by any thing else besides bread whatsoeuer God shall thinke good Doct. God is not tied to the second ordinary causes but he can doe that without them which he can do God is not tied to second causes 1. Without meanes with them This will appeare in these particulars 1. God sometimes workes without the meanes at all as in the first creation of the chaos and in Christs healing of many diseases Heere the word that proceedes out of Gods mouth is his owne immediate power He speakes to that and bids that alone effect this or that 2. Chron. 14. 11. It is all one with God to 2. Chro. 14. 11 saue with many or with no power namely of any meanes saue this of his owne immediately 2. God 2. By insufficient meanes sometimes workes by ordinary but those weake and insufficient meanes in the order of nature As when the bunch of figs healed Hezekiahs sore 2. King 20. 2. King 20. as when Iaakobs rods laid before the sheepe of one colour and made them conceiue and bring foorth particoloured ones Genes 30. when the winde Genes 30. brought the Israelites quailes in such abundance Exod. 16. when Gedeons three hundred souldiers Exod. 16. got the victory Iudg. 7. and Ionathan and his armor-bearer Iudg. 7. alone chased away and slew so many of the Philistims 1. Sam. 14. 6. It is not hard to the Lord to 1. Sam. 14. 6. saue with many or few Of the same kinde was it to strengthen Elias so long with one meale that hee should be able to goe forty dayes iourney together in the wildernesse 1. King 19. 8. And to this head 1. King 19. 8. may wee referre that of Merlyn who during the massacre of Paris some fortnight together was nourished with one egge a day layd by an hen that came constantly to that hay-mow where hee lay hid in that danger Thus the oyle in the widdowes cruise and meale in her barreil 1. King 17. together with the seauen loaues and two fishes in the Gospel 1. King 17. insufficient to doe that they did and yet God speaking the word to them they did it So for the apparell of the Israelites which they had when they were young and children in Aegypt to serue them till they were growen men and forty yeeres together in the wildernesse without being worne out And so for our Sauiour Christ to be conceiued onely of womans seede without mans In all these God indeede did worke by meanes but by such as weake and insufficient in the