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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	pray_v	spirit_n	supplication_n	6,826	5	11.2274	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

the 2. The procurer of grace 1 Pet. 5. humble For all the grace that God giues is obtained by prayer But proud Pharisies that feele no wants well may they giue thankes but pray they will not Luc. 18. 10. 11. The rich are too stout to begge onely the poore speake with supplications Prou. 18. saith Salomon Onely the poore in spirit that mourne in the sense of their hunger and thirst wil open their mouthes wide in the cries of hearty prayer and therefore they onely shall bee filled with good things when the rich shall bee sent empty away Therefore Christ calling sinners to him in the first place biddes them to be humble and Matth. 11. meeke For meeknesse fits vs to conuerse sweetely with men but humility first prepares vs to receiue those graces of God which makes our conuersing with men sweete and amiable The Lord is neere Psal 34. saith Dauid to the contrite in spirit God is high aboue all but loe a mysterie saith Austin The lower a Christian is the neerer is he to this high God For the Lord hath two palaces as it is in Isay one of glory and that 's in Heauen Heauen is my throne c. Another of grace heere on earth and that 's Is 66. 1. 2. the heart of a contrite sinner 3. Humiliation is the preseruer of grace procured 3. The Preseruer of grace And therefore compared to a strong foundation vpholding the building against the force of winde and weather Onely those streames of grace hold out that flow out of the troubled fountaine of a bruised spirit An vnhumbled professor quickly starts back euen as an vnbroken egge or chesnut leapes out of the fire Grace is no where safe but in a sound and honest heart Now onely the humble heart is the honest heart Onely a rent and Non est cor integrum nisi sit scissum broken heart is a whole and sound heart The drosse cannot be purged out of the gold but by melting Crooked things cannot bee straightned but by wringing Now humiliation is that which wrings and melts vs and makes vs of drossie pure of crooked straight and vpright and so sound durable and perseuering Christians 4. Humiliation is that which commends all our 4. The Commander of our seruices seruices making them both profitable to our selues to our brethren and acceptable to the LORD Christ preferred the teares of that repenting woman before all the delicates of the Pharisies table Bottles hath he for the least drops So precious are they with him A little of this soueraigne baulme water is worth in Gods account more then a whole poole of the mudde of confused distempered worldly sorrow The Sacrifices of God are a broken and contrite spirit The plurall number is in Psal 51. steed of the superlatiue degree with the Hebrewes and so notes the excellency of this sacrifice as being the salt that seasons all other sacrifices To him Is 66. 2. 3. will I looke saith the Lord that is poore and of a contrite spirit He that killeth a bullocke namely without this contrite heart whereby hee must first kill his owne corruption is as if he slew a man or blessed an Idoll In effect thus much now He that receiueth the Communion without Humiliation is as if hee went to the Masse For though God would not haue his Altar couered with the teares of worldly sorrow Mal. 2. 13. yet hee would of spirituall as not rellishing any sacrifice without them What good does all our hearing doe vs as long as wee want Iosiahs melting hart no more then the strokes of the hammer doe the anuile All our prayers what are they but idle prattle if they be not piercingly darted out of the Publicanes smitten heart no prayer strikes Gods eares but his whose heart was first stricken with Gods hand Neither commonly doe any exhortations preuaile with others which proceed not from an affected heart Origen Sanctorum enim non tantum verba sed ipsi aspectus spiritali gratia pleni sunt Chrysost after his fall reading for his text that Psal 50. What hast thou to doe to take my word into thy mouth c. and not able to speake for teares set all the Congregation a crying So effectuall is the very silence of a touched heart See the example of the woman of Samaria Ioh. 4. 39. mightily preuailing with her neighbours Christ hauing before humbled her 5. Humiliation is the way to true exaltation 5. The way to exaltation Godly sorrow is the mother of true ioy for it giues a vent to sinne that lies heauy vpon the conscience as lead and so the heart eased of that burthen is light Blessed are they that mourne saith Matth. 5. Christ for they shall bee comforted But woe bee to you that laugh for yee shall weepe Because the fire of Gods mercy and loue could not make you weepe heere the fire of hell shall heereafter Blessed are they that weepe heere where there are wiping hand-kerchers in the hands of Christ Els they shall weepe heereafter euen when they shall see all the teares of the mourners in this life wiped away Happy art thou if thou weepe heere where thy teares may be water to quench the fire of thine own concupiscence Else shalt thou weep where thy teares shall bee oyle to feede those eternall flames Happy art thou if in godly indignation thou gnashest thy teeth at thy sinnes heere Else shalt thou in a desperate murmuring gnash them in hell at thy punishment and gnaw out thy very tongue for sorrow Miserable is that mourning in hell where the Diuell the tormentor is at hand with his Scorpions But happy is the mourning heere where the Spirit the Comforter is at hand with his oyle to supple thy wounds Repenting teares are the wine of God and his Angels Well mayest thou expect from them the oyle of their comfort when thou hast giuen them the wine of thy teares CHAP. VI. Of the the examination of our hearts by the Law THe last point followeth and that the chiefest 4. The practise of Humiliation in two things of all namely the practise of Humiliation And it consisteth in two points 1. In the inward working of it in the heart 1. Inward working 2. In the outward expressing of it when it is wrought In the inward working of it two spciall dueties must be practised 1. In consideration of our owne wayes 1. Consideration of our owne wayes to God 2. Of Gods wayes to vs. 1. For the first There will bee no sorrow for an euill not knowen Sinne must bee seene before it can bee sorrowed for I agnize my sinne saith Psal 38. 18. Dauid and am sorry for mine iniquity Onely sinners that is such as know and feele themselues to bee Matth. 9. sinners are called to Repentance Ieremie calling Ierem. 3. 13. the Church to Repentance first biddes her know her iniquity After Christ had

casts them vp euery day shall the easier cast them vp at the weekes end and he that casts them vp euery weeke shall the easier cast them vp at the yeeres end but hee that lets them runne on from day to day and from weeke to weeke hee shall finde them so perplexe and intricate as that they shall trouble his best braines to bring all ends together The practise of this continued repenatnce is 1 Hearty confession and bewailing of our sins to the Lord. 2 Carefull watchfulnes ouer our harts to keepe out all sinne 3. Strict examination of our selues at the dayes end and so censuring our selues for that we finde amisse with earnest calling on GOD for greater Grace 3 The third degree is renued repentance Repentance 3. Renued repentance Where is oftentimes discontinued interrupted or at least increases not so as it should therefore euer and anone it is in speciall sort to bee renued Now here are two things to be considered The practise and the times of this Repentance 1 The practise of this repentance what it is 1. The practise wherein it consists Ans 1. In performing the duties of Repentance handled before in generall in a greater measure and a more powerfull manner Acts 2. Corin. 7. 11. speaking of this renewed repentance which some call extraordinary repentance Beholde saith the Apostle what care what cleering c. They had care before but now a greater measure and a more watchfull care 2. In a more strickt examination of our selues Examination of our selues is to bee practised dayly but now a stricter and seuerer and that specially for our estate to godward And therefore this narrow search must discouer some secret infirmities before not found out As in reading ouer our owne workes or writings the second or third time wee espye that which we did not before So in the second reuiew of our liues by renued repentance we find out more sinnes then before 3. In a greater measure of contrition and humiliation as in those Israelites drawing buckets of water in a greater plenty of teares deeper sighes and sobbes 2. The times and occasions of this renued repentance 2. The times They are fiue 1. When wee are to performe speciall seruices to God because then wee may feare least our former negligences may come vp in account against vs therefore we must in speciall sort renue our repentance and so seeke vnto God Thus before the Sacrament of the Lords Supper Paul commands a 1. Cor. 11. 31. Gen. 35. 1. 2. c. renuing of our repentance and a fresh iudging and condemning our selues Thus Iakob renued his repentance before he went vp to Bethell and purged his family of the idolls This God also first cals for before our approching into his presence in the duties of his worship wash you make you cleane and then Isay 1. 16. 18. Come and let vs reason together So oft then as an holy seruice is to bee performed to God wee must renue our Repentance 2. When wee seeke for any speciall blessing at the hands of God Because then our sinnes may interpose themselues and so intercept the blessing desired then are wee especially to renue our repentance As when our aduersaries renue the battell against vs wee are to renew our preparation against them so must we doe heere Thus Isaac when he Gen. 24. Gen. 32. 9. sought the blessing of a good wife went out into the fields into some secret corner or other to pray Acts. 1. in speciall manner vnto the Lord. So did Iakob when he sought the mercy of deliuerance from his brother Esau So the election of ministers in the Primitiue Church was done with prayer 3 In speciall afflictions when God corrects our dulnesse and by them as by whetstones seemes to sharpen our repentance and to put an edge vppon our prayers So did Dauid in the rebellion of his son 2. Sam. 15. 26. 30. 2. Chron. 20. Absolom and Iehoshaphat when the Moabites and Ammonites came vp against him And this is that which the Prophet calls for Search your selues Zeph. 2. 1. search your selues before the decree come foorth c. wishing them in that speciall affliction to enter into a speciall examination and search of all their waies 4 In and after our speciall falls and sinnes whether grosse and more palpable or more secret such as are dulnesse coldnesse security Thus Dauid after his two sinnes of adultery and murther in a most speciall sort renued his repentance in his priuate confession to Nathan and his publique confession 2. Sam. 12. 13. Psal 51. to the whole Church Peter after his deniall went out and wept bitterly So when the Church of Ephesus was fallen into coldnesse and security the Lord calls vppon her to remember from whence Reuel 2. 5. shee was fallen to repent and doe her first workes 5. At the time of death Then because the children of God take their farewell of repentance they take also their fill of it they thinke with themselues this is the last act of my repentance it shall be therfore the best And in death Sathans temptations and consciences accusations will be strongest and therefore our preparation against them must bee more then ordinary On the sixt day the Israelites gathered double Manna because none was to bee gathered by the day following the day of rest So because the time after death is a time of rest and Sabbath from repentance therefore then should there bee a double portion of Repentance Euery motion is the swiftest towards the center It is good indeed to see men ioyfull and comfortable in their death but yet withall if we see them not humbled and penitent wee may iustly suspect their ioy Euen the holy Martyrs who exceeded in spirituall ioy and had the greatest cause of ioy that might bee were yet great in their repentance at their death Hezekiah receiuing the sentence of death turned to the wall and prayed and wept sore 2. King 20. Here mark the preposterous course of the world that make death the time of beginning repentance whereas it is indeed onely the time of renuing repentance begunne and practised before in our life-time Obiect But the thiefe on the crosse began to repent but at his death Ans It was a miracle with the glory whereof our Sauiour would honor the ignominy of the crosse We may almost as well expect a second crucifying of Christ as such a second thiefe Christ then triumphing on the crosse did as Princes doe in the triumph of entring into their kingdomes they pardon grosse offences before committed such as they pardon not afterwards CHAP. XVIII Of the motiues to Repentance from the euill it remooues HAuing thus absolued the doctrine of Repentance it will not bee amisse to close vp this Treatise with some perswasiues motiues wherby men may be induced to the practise of it Indeed the bare necessity of it might mooue but such is our dulnesse that

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

hoping it should not burne 2. When desiring any blessing of God wee yet refuse and neglect those 2. When we neglect any good meanes appointed for obtaining any desired blessing good means by him appointed for the obtaining of it Exāples 1. In things temporall as if being in sicknes we should refuse physick or in pouerty refuse to work for our liuing or in any danger we yet sit stil hold the hand in the bosome and stirre not looking that God should worke Like the foolish carter that when his cart stucke fast cryed to his god and mooued his lips but not his hands to help himselfe Thus if Hezekiah had refused the bunch of figges or Paul and his companions to tarry in the ship they had tempted God True faith as it wil not vse shifts but in want of meanes make God in stead of them so when meanes may be had will most carefully them As it will not deny God in deifying the meanes so neither will it tempt and mocke God in despising or neglecting the means but it wil thankfully accept and imbrace them as the very hands of God wherby be vses to work So that here to refuse means is as if we should cut off a mans hands then pray him to worke But in the things of this life few there be that neglect meanes nay here we are too ready and apprehensiue of the meanes so that we will rather vse vnlawfull meanes then none all all shall be hid vnder this that we will not tempt God as Ahaz Is 7. 12. Secondly in things spirituall Isai 7. 12. we are more blame-worthy In temporall matters where God oftentimes wold haue vs trust him with out all meanes there we greedily hunt after means but in things spirituall where God cals vpō vs to vse the means for our saluatiō to seek for knowledge as for treasure here we are full of faith and will trust God without vse of any means But this faith which wil not lay hold on the hands and helps which God affordeth vs for obtaining saluationis no faith but a presumptuous tempting of God Men would escape the danger of hell and with Balaam slothfully wish O that wee might die the death of the righteous but their hands refuse to worke the works of God They lie gaping on the bed of idlenesse as though in the mean time God would snatch them vp into heauen in a charriot Peter tels them that refused to walke in the beaten way to heauen and sought saluation Acts 15. 10. Domine Deus sac me in ijs consequendis operam collocare pro quibus obtinendis soleo adte crare by the Law of Moses that they tempted God Act. 15. 10. And heere in was Sr. Thomas Moore his prayer commendable Lord God make me to bestow paines in getting those things for obtaining whereof I vse to pray vnto thee 3. When we vndertake things that wee are not fitted and prepared to goe thorough with As to When we vndertake any thing vufitted and vnprepared pray or preach without some preparation Eccles 18. Before prayer prepare thy soule and bee not as one that tempteth God So when a man vnlearned shall take vpon him the handling of waighty controuersies against the aduersaries when Carolostadius opposed Luthers consubstantiation but weakly and insufficiently Zuinglius sayd that hee was sorry that Non satis humerorum haberet so good a cause wanted shoulders Now for a man that hath but weake shoulders to take vpon him the carriage of a burden requiring Sampsons back were to tempt God Thus doe many offend at this day in vndertaking things aboue their bodily strength as to ride so farre in such a space onely for a little lucre Though this also may be referred to the first head of casting our selues into danger Thus also might Peter tell them that tooke vpon them the bearing of the legall yoake that they tempted God Acts 15. because it was a burden which neither Acts. 15. they nor their fathers were able to beare And thus much of the second temptation The third followes Matth. 4. 8. 9. and Luke 4. The third temptation In it also consider The assault The repulse In the former also consider 1. The assault The Preparation to the temptation The vttring of it The preparation was that he tooke him againe and 1. The preparation to the temptation carried him into an high mountaine which translation I hold not imaginary but as the other to the pinnacle reall and in truth Obiect In the mountaine this sight of all the kingdomes could not bee seene for neither is any mountaine so high neither if there were could they be seene with all their glory in the twinckling of an eye For some are before and some are behinde some on this side and some on that and so cannot bee seene all in the twinckling of an eye Therefore it must needes bee that Sathan represented these things to his eye Now representation needes not a mountaine for that might bee done in a valley Answ The sight that was to be represented being so great and glorious the diuell also would set it foorth euen by the place where he represented ir Besides he might take him into the mountaine that there might bee a conuenience betwixt the sinne he tempted vnto namely ambition and aspiring after high matters and the place an high mountaine or else in an imitation of God taking vp Moses into the Mount The temptation it selfe is two-fold Principall to idolatry to fall downe and worship 2. The temptation it selfe Sathan Subordinate or inducing to the former to affect the glory of the world And this subordinate is two-fold 1. Reall in presenting the sight to his eye 1. Reall 2. Verball alluring by faire promises when he saw the dumbe shew could not preuaile For the first S. Luke sayes he did it in the twinckling of an eye which some think Sathan did the more to set our Lords teeth on water after it by sudden taking it away But it may seem rather to argue satans speedinesse in doing of it For afterward hee sayes not All those things as speaking of things not gone out of sight but All these will I giue thee speaking as of things still in sight Heere wee learne Doctrin 1 The Diuels methode in temptation to reserue his strength for the last place so that his last temptation The Diuels last temptation is commonly the sorest is commonly the sorest Euery motion is swiftest towards the center and some windes are most boysterous in the end The Diuell heerein deales as in warres they place the rascall souldier in the forefront and those of worth come behinde and as Iaakob did when Esau came set Rahel and Ioseph whom he most respected in the last place The two other temptations were slighter but heere Christ feeles the waight of his whole body that before felt but his little finger Many a man could ouercome