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earth_n	hear_v	heaven_n	oil_n	4,117	5	10.0452	5	true

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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

of the Lord. Euery word This word Word is not in the Hebrew but only thus by all that proceedeth but the sense is well expressed for Word both in Hebrew Greek signifies as much as thing So that it is all one as if we should read it thus but by euery thing that proceedes out of the mouth of God that is which God appoints and giues power vnto to be nourishment The summe of the answer then is Bread indeede is the ordinary meanes of sustaining life but yet bread hath not this power in it selfe but because it is proceeded out of Gods mouth God hath appointed it for that purpose Now God can as easily appoint any other thing as bread if he will The words then containe the doctrin concerning Gods prouidence for this temporall life In the which doctrine consider two things 1. First the kinds of this prouidence They are two 1. Ordinary By bread 2. Extraordinary By whatsoeuer else besides bread shall be appointed of God Secondly the obiect of both the kindes Man liueth not Man in generall For the first namely the kindes And First the ordinary prouidence of God in maintaining 1. The ordinary prouidence of God in maintaining this present life this present life our Sauiour grants it to be by the meanes of bread yet so that therefore bread is the meanes of life because the decree is gone forth from God concerning bread that it should bee the meanes We learne then Doct. That as Gods prouidence ordinarily workes by vsuall meanes so these means haue all their strength As Gods prouidence ordinarily workes by meanes so these meanes haue all their strength from him from him We see how for the preseruation of euery particular man hee hath appointed foode for the continuance of the whole kinde generation for the restauration of health decayed and the preuenting of sicknesse physicke And in these creatures he hath placed a vertue inherent in themselues for these purposes yet so that the operation successe is guided by his power and gracious blessing For that he that gaue the vertue is able to inhibite and restraine it if he will Hence that speech Hos 2. 21. Hosea 2. 21. I will heare the heauens and the heauens the earth and the earth Izreel The earth is the meanes to bring foorth fruite to vs the heauens to make the earth fruitfull by their influences but yet they must bee petitioners to God before they can exercise that vertue God hath giuen them for the helping of the earth God then at the first gaue power and qualities to his creatures of working this and that and stil in the exercise of this power he sustaines an vnderprops them for in him wee liue mooue and haue our being Acts 17. And by his mighty word hee beares vp Acts 17. Heb. 1. 3. Genes 1. Genes 9. all things Heb. 1. 3. And that word Gen. 1. and againe Gen. 9. for our foode is at this day effectuall for nourishment as that other Encrease and multiply is for propagation of man-kinde Wee may easily see that as the creatures could not make themselus so neither could they bestow these properties and qualities they haue vpon themselues Besides that these properties are such as make them to be in the places of seruants vnto others as the heauens to the earth the elements to plants plants to beasts beasts to men Now euery creature naturally abhorring seruitude and seeking soueraignty would neuer haue bestowed on it selfe such properties as whereby they were thus to be enthralled to the seruice of other creatures And thus other creatures whom they serue they did not thus dispose of them therfore these properties and qualities were giuen them by God Vse 1 1. It makes against the cursed practise and vse of charmes and spels They haue no such vertue in them as is thought They neuer proceeded out of the mouth of God neither are any ordinances of God For then they should either haue vertue inherent in them by nature as bread and hearbes c. which God in their creation blessed to these ends and then endued them with such vertue 1. Tim. 4 3. 1. Tim. 4. 3. which God created to eat So that in nature the reason of this vertue of theirs may be seene Or else they should haue Gods vertue and power assisting them and present with them as in the Word and Sacraments and the reason of this must bee seene in the the Scriptures and Gods ordinances there reuealed But neither of these can be spoken of charmes and therefore it is onely the Diuels mouth out of which they are proceeded And only those meanes are for our vse which proceeded And only those meanes are for our vse which proceede out of Gods mouth Vse 2 2. This must teach vs not to trust to or rest in the outward meanes of our life health comfort safety for they are not absolute in themselues They are lame themselues and need a staffe to leane on namely the staffe of Gods power and gracious blessing Whence that phrase is vsed of breaking the staffe of bread Now if they neede a staffe to leane on they are not fit to bee staues for vs to leane on And therfore that which Prou. 3. 5. Salomon speaks Prou. 3. 5. of one second cause Trust in the Lord and leane not to thy wisdome is to bee applied to all second causes whatsoeuer Leane not on them then but on that they leane on too which is to support both them thee and that is God Without him they are not onely lame but dead hee it is that must quicken them Hence that opposition of the liuing God to riches That they trust not in vncertaine riches but in the liuing God 1. Tim 6. And therefore Luk. 12. the 1. Tim. 6. foole deceiued himselfe promising himselfe long life because of his great riches Though a man haue abundance yet his life consisteth not in his riches Luk. 12. Princes children should in all likeli-hoode bee Luke 12. stronger lustier and heathfuller then poore mens that are glad to leape at a crust the other hauing the purest and most exquisite diet and wanting no tendance and yet for the most part they are not in so good liking nor of such able bodies Daniels pulse by Gods blessing kept him in as good liking as the kings diet did the rest of his fellowes Men and women of weake constitutions haue oftentimes children when others more likely in naturall reason are without Hence that obseruation Psal 37. that a little to the righteous is great riches and goes further then the larger reuenues of the wicked so that the poore godly man with his little can doe good and Psal 37. lend to others whereas the great rich wicked man for all his liuing and rents is faine to borrow and which is worse payes not againe If any say it is for want of wisdome and prouidence and care Dauid tels vs the contrary Psal 127.

thing our sinnes past rise vp against vs to hinder vs and they stop the passage of Gods grace whereby we should be enabled to doe it It is necessary therefore that with repenting hearts for sinnes past we goe about the doing of good workes and so draw downe from heauen the grace of God to enable vs to do that good we go about Heereupon Peter bids those conuerts Repent and be baptized first to Acts 2. 38. wash themselues in the teares of Repentance before they were washed in the waters of baptisme So Paul requires of the Corinthians the renewing of 1. Cor. 11. 31. their repentance in the iudging of themselues before the receiuing of the Sacrament of the Supper 2. Worke of Repentance in doing good workes is conclusory in the closing vp of a good worke for our best righteousnesse is as a menstruous cloath Is 64. 6. This menstruity must bee washed away with the teares of Repentance We bring foorth the fruits of our obedience as the Beares doe their whelpes altogether vnshapen Wee had neede by repentance licke them ouer and bring them into better forme And as sowre apples haue sugar to commend them to our taste so had our obedience neede of the weeping water salt in our feeling but sweete to God to commend it to his palat Thus did Nehemiah close vp his many worthy seruices with this act of repentance acknowledging himselfe an vnprofitable seruant and crauing pardon for his defects As after his reformation of the abuses on the Sabaoth he prayes Remember me ô my God concerning this and pardon mee according to thy Neh. 13. 22. great mercy And after the relation other abuses reformed hee closes his booke with this Remember me ô my God in goodnesse These bee the spirituall Neh. 13. 31. good things which the grace of Repentance procures vnto vs. 2. Repentance brings also temporall Good and outward blessings If ye consent and obey that is if 2. Temporal Good Is 1. 19. ye consent to yeeld obedience to the former commandement of washing you and making you cleane by Repentance then shall you eate the good things of the land you shall not onely haue the blessings of heauen but the blessings of the earth also So the Lord promises the captiued Iewes peace Ier. 29. 11. 12. 13. 14. and freedome from their captiuity vpon their Repentance and seeking vnto God So Ioel vpon his exhortation to the people to turn vnto the Lord with Ioel 2. 12. 17. 19. all their heart and with fasting and with weeping and with mourning c. brings in the promise of temporall blessings The Lord will answer and say vnto his people Behold I will send you corne and wine and oyle and you shall be satisfied therewith Thus fasting procures feasting and when we feast the Lord with the wine of the teares of our repentance then will hee fill vs with the wine and fruites of the earth when wee haue withered faces with the teares of Repentance then will hee giue vs oyle to make our Psal 104. faces to shine and will powre downe a blessing without Mal. 3. 10. measure when in any good measure wee humble our selues for our sinnes This is that argument where withall Eliphaz vrges Iob to turne vnto the Iob 22. 23. 24. 25. Lord If thou return to the Almighty thou shalt be built vp Thou shalt lay vp gold as dust and the gold of Ophir as the flints of the riuer Or else if Repentance doe not procure these things alwayes yet it brings as great a good as Eliphaz there tels Iob Yea the Almighty Sic Iun. Aurū●ectissimum shall be most choice gold and siluer and strength vnto thee If God doe not giue thee gold hee shall giue thee himselfe which is better then gold Hee will make a blessed supply another way Such is that gracious promise made by the Prophet Hosea to the Israelites vpon their Repentance O Israel returne Hos 14. 3. 5. 6. vnto the Lord thy God And what shall follow thereupon I will heale their rebellion I will loue them freely there be spiritual blessings which shal follow vpon their repentance but there is not all he also promises temporall blessings I will be as the dew vnto Israel he shall grow as the lilly and fasten his roots as the trees of Lebanon When we giue vnto God the dew of repentant teares then will he himselfe bee a dew vnto vs. There is one dew for another a dew from heauen for a dew from the earth And no maruell that true Repentance procures temporall good when as but a temporary Repentance hath not wanted these temporall blessings Ahab a very None-such for working of wickednes for there was none like Ahab who sold himselfe to commit euill yet euen he but rending his clothes though he rent not 1. King 21. 27. 28. 29. his heart and putting on sack-cloth and fasting is not neglected of God Seest thou sayes the Lord to Eliah how Ahab is humbled before me Because he submits himselfe before me I will not bring that euill in his dayes How much more will God regard the rending of the heart who thus farre respects the rending of the clothes If God doe thus to the dry what will he doe to the greene tree CHAP. XX. Motiues from the euils of impenitency THe second sort of motiues is from the euils of 2. Motiue from the euils of Impenitency Which are 2. Chro. 36. 13 14. 15. 16. impenitency Impenitency it selfe is of it selfe a greeuous and a fearfull euill An impiety aboue heathenish abominations Zedekiah hardned his neck and made his heart obstinate that he might not returne to the Lord God of Israel And as he so the people and the Priests trespassed wonderfully according to all the abominations of the Heathen Nay they did not only trespasse according to the abominations but aboue their abominations for though the Lord sent his messengers rising and sending to call them to Repentance yet they mocked his messengers and despised his words till there was no remedie Heereupon it is that our Sauiour vpbraides the cities wherein he had done Matth. 11. 20. most of his great workes euen for their very impenitency because they repented not This is the maine sinne for which he girds them And for the same sinne he spares not to vpbraid the eleuen after his resurrection he reprooued them of their vnbeliefe and Marc. 16. 14. hardnesse of heart Indeede God giueth as grace so the meanes and reproacheth and vpbraideth no man Iam. 1. 5. that is he vpbraideth no man with lesser infirmities but where impenitency is vnder the meanes there he vpbraideth and threatens it both This is a greater sinne then all other sinnes other sinnes are rebellious against God but yet this is a perpetuall rebellion against him This is that whereby that Ierem 8 5. Apocalypticall Iezabels sinne is aggrauated not so Reu. 2. 20.