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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	holy_a	zeal_n	zealous_a	26	3	9.9649	5	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

out of Satans snare but yet so as the prisoner out of prison with the bolt on his legge and so he can goe but slowly yet in his desire hee flies and wishes euery step twenty Wee are still fettered with many infirmities that presse vs so downeward that we cannot runne vp Gods hill and therefore this encreases the vehemency of our desires This is a great comfort to euery true Repentant heart Thou that hast these desires it is an argument of the truth of thy repentance whereby hauing turned thy face towards God thou hast gotten sight of his face and therfore doest so long after him and desire to draw neerer and neerer vnto him A repenting heart is neuer without these earnest desires Blessed saith our Sauiour are they Matth. 5. 3. 6. which are poore in spirit and then hee addes Blessed are they which hunger and thirst after righteousnesse where-euer there is a poore there is a thirsting spirit and these hungring and thirsting desires are euidences of a repenting hearts 6. Duety is Zeale which is a compounded affection 6. Zeale of Loue and Anger There may bee deceit and often is in our desires Euery one pretends they desire Gods commandements but there is no zeale in their desires they are lazie and sluggish desires therefore is Zeale added next to Desire to shewe what kinde of desires these must bee to wit they should be feruent and zealous desires The Desire of the sloathfull slayes him for his hands refuse to worke Prou. 21. 25. But true desire hath zeale ioyned with it which causes vs eagerly to pursue the thing desired and to ouercome all impediments hindring our desires We see in nature how the irascible faculties backes the concupiscible And as fire hath lightnesse whereby it aspires to the highest place so it hath also heat to consume that which should hinder his ascent In the like manner hath the true desire of a repenting sinner the grace of zeale to second it when one had vttered that affectionate speech Blessed are Luc. 14. 14. they that eate bread in the Kingdome of God see how Christ presently entertaines it with the Parable of the ghuests who being inuited to the supper had euery one their excuses from their farmes oxen and wiues whereby Christ seemes to giue a checke to the counterfet desires of many and seemes to insinuate thus much oh you indeede make as if you had a desire to come but you doe but counterfet you meane it not for when God calles you to this supper yee are ready to shuffle off his inuitation with one worldly excuse or another and so are your desires zeale-lesse desires They are so colde so heartlesse and so heatlesse that they cannot leap ouer the least blocke that lyes in their wayes Thus wee see then how fitly zeale followes desire And indeede a true penitentiary cannot but be zealous Zeale must needes be ioyned with repentance for these reasons 1. Repentance is a turning vnto God and a returning into our way out of which we had wandred by our sinnes Now the more way and time a man hath lost the more earnest and zealous he is in the redemption of both A man that hath rid out of his way when once he perceiues it will spurre the harder and gallop the faster till he hath recouered so farre as he might haue beene if hee had kept his way in a good reasonable pace So when the Repentant considers how much knowledge and experience hee might haue gained if the good time which he hath mispent in his sins had beene spent vpon better things when he considers how much of his life is past in sin and knows not how little he hath to come wherin he may walk in obedience he layes the more zealousty about him that what he wants in time he may redeem with his zeale And this is that which Peter vrges That henceforward we should liue as much time as remaines in the body not after 1. Pet. 4. 2. 3. the lusts of men for it is sufficient for vs that we haue spent the time past after the lusts of the Gentiles The longer wee haue beene stragling the more quicke should be our speed in our returne And the same thing doth Paul vrge the Romanes withall As yee haue giuen your members seruants to Rom. 6. 19. Qui per poenitentiam resurgunt magna charitato resplendent saepe maiori quā illi qui nunquā cecidernut Chry. vncleannesse and iniquitie to commit iniquity so now giue your members seruants vnto righteousnesse in holinesse The Repentant will be no lesse zealous in the wayes of grace then hee was in the wayes of sinne and the more zealous will hee bee in the seruice of righteousnesse because hee spent so much of his time and strength in the seruice of iniquity 2. Before repentance wee are blind and cannot see God nor the sweete beauty of his face for indeed our faces are turned from him but in repentance wee turne our faces to God and then seeing him his bounty our crowne and recompence of reward wee arc so rauished and enamoured vpon him as that with Paul in an holy zeale wee forget that which is behind endeuouring our selues to that Phil. 3. 13. 14. which is before and following hard toward the marke for the price of the high calling of God in Christ Iesus 3. The Repentant considers the vnconceiuable loue of God towards him in the pardon of his sins that howsoeuer hee was running headlong into hell to cast away himselfe and his soule yet the Lord stayd him and was mercifull vnto him in the remission of all his offences The meditation of which sweete goodnesse and loue of God constraines 2. Cor. 5. him to bee zealous for the glory of so gracious a God This loue of God in Christ to him constrains him and inflames and fires his heart with an earnest zeale to glorifie the Lord. That whereas before by his sinnes hee had wounded Gods glory now the loue of God who hath had mercy vppon him in plucking him out of the iawes of Sathan makes him now zelous of his glory and carefully to labour to heale these wounds which before his sins had made This we may see in that repenting woman who because much was forgiuen her therefore Luke 7. she loued much that is zelously She had not beene so zelous before in following her filthy and vnclean loues as now she was zelous in following her holy and spirituall loue Now this zeale in repentance shewes it selfe in these properties 1. Property It ouerlookes all difficulties and ouercomes all impediments Much water cannot Cant. 8. quench loue nay it kindles rather and the more water the more loue Zeale dampes at no bogges quagmires hilles or mountaines it is an affection that will wing a man and mount him ouer all It is not a Lyon in the way no nor yet Legions of Deuils in the way can coole it's courage Michols scoffs

Take heede of that deceitfulnesse of heart whereby we promise our selues great matters of our selues if wee might but change our estates and callings to our mindes Oh how liberall would the poore man be if he were rich how vpright and iust the priuate man if he were a Magistrate But they consider not that there are temptations in those estates and callings and that more dangerous then in their owne and therefore they know not what they shall doe till they haue triall of themselues And therefore they should rather feare the worst of themselues So much of Sathans temptation Now let vs see Christs answer But Iesus answered and sayd It is written Man liueth not by bread onely but by euery word that proceedeth Christs answer to Sathans temptation out of the mouth of the Lord. The diuels argument was If thou wert the sonne of God thou wouldst turne stones into bread to releeue thine hunger and so preserue thine humanity which otherwise will perish But thou doest not turne stones into bread Therefore c. Our Lords answer now is both to the consequence and the false ground of it To the consequence hee answers by retorting it most excellently whatsoeuer proceedes out of the mouth of God can preserue mans life Therefore it followes not that if I be God I must needes nourish my body by bread oh absurd and senselesse Sathan Nay if I could not nourish my body but by bread then were I not God and therefore need I not turne these stones into bread because I am God and can make what I will to nourish me euen stones without being turned into bread To the ground of the consequence which was that without bread his life could not bee preserued he answers that it was directly false and prooues it by the words of Scripture Deut. 8. Man liueth not by bread c. Deut. 8. 3. And thus we see the scope of this answer Wherin Consider 1. Whence it is taken 2. The answer it selfe Doct. 1 For the first It is taken out of Deut. 8. Where Moses tels the Israelites that God therefore did feed them with Manna from heauen to teach them that man liueth not by bread onely Our Lord could haue confounded the Diuell otherwise but to shew the power of the Scripture and to grace it and to The word of God is the sword of the Spirit wherewith we must wound Satan Ephes 6. giue vs an example of fighting against Sathan hee chuses this way of confuting him by the written word This is that sword of the spirit Eph. 6. wherewith we must wound Sathan We are bidden to resist him by faith but this faith is grounded on Gods word Vse 1 The Vse 1. Against the Papists that take away the weapons from Gods people and so betray them into the hands of their enemies and in steed of the sharpe two edged swords of the spirit giue vs a leaden and a woodden sword of their owne as their holy water their crossings their graines and their durty reliques It is not the signe of the crosse but the word of the crosse that ouerthrowes Sathan For he is that strong man that will not yeeld but to a stronger Now the signe of the crosse and holy water and such bables are humane inuentions and therefore too weake to chase him away But the word of God hath a diuine power in it and so is able to ouercome him And indeed if there were no other argument to prooue the Scripture to be Gods word this were sufficient that it hath power to quaile and to quash Sathans temptations Vse 2 2. Against such of vs as delight in other bookes and not in Gods and this is the fault of many ministers that are mighty in the Fathers Schoole-men and Counsels but not with Apollos in the Scriptures Acts 18. 24. Acts 18. 24. But Ministers with Christ should labour to bee good Textuaries and not Ministers onely but all Christians in their places For Christ heere alledgeth Scripture not as a Minister but as one tempted to defend himselfe Now all Christians are subiect to temptations In the plague time none will goe abroad without some preseruatiue None will goe foorth into the fields but take at least a staffe with them for feare of the worst Those that trauell will not ride without their swords Those that know they haue enemies will neuer goe foorth vnweaponed and Kings alwayes haue their guards Now all of vs hauing Sathans temptations and our enemies ready for vs at euery turne we had neede daily to resort to the armoury of the Scriptures and there to furnish our selues For when this word shal be hid in our hearts and enter into our soules then shall we preuaile both against the violent man and the flattring woman that is against all kinde of temptations whether on the right or on the left hand I haue hid thy word saith Dauid Psal 119. in mine hart Psal 119. that I might not sinne Thus Ioseph preuailed against that temptation to folly by remembring the seauenth commandement The reason why we are so Genes 39. often foiled is for that we read not the Scriptures at all or else carelesly without affection or attention and impression in the heart Let vs now then like good ants hoard vp against the winter of triall of this spirituall graine In that time one sauoury sentence of Scripture shall do vs more seruice then all the pretty and witty sayings sentences of Fathers Philosophers and Poets If Christ as man notwithstanding his vnion with the God-head had vse and comfort of the Scripture how much more then the most holiest men Cast not off the study of the Scriptures onely to the Ministers Though the law bee not thy profession yet thou wilt haue so much skill in it as to hold thine inheritance and to keepe thy land from the cauiller So heere though diuinity bee not thy profession yet get so much skill as to keepe thine heauenly inheritance against Sathans cauils As any is more subiect to Sathans temptations so hath hee greater neede of the Scriptures Therefore Princes and great ones specially haue speciall great neede of them Deut. 17. 18 19. Iosh Deu. 17. 18. 19. Iosh 1. 8. 1. 8. And betimes let vs inure our little ones to them Who knowes but that the alledging of these texts heere might bee the fruit of that institution in the Scriptures in his childhood vnder his parents 2. The answer it selfe followes In which heere are two things 1. First a concession or grant implied 2. The answer it selfe in the word Onely Man liueth not by bread only It implies thus much I grant that ordinarily man liues by bread Where by bread synechdochically is meant all other the creatures made for food As Iob 1. They went to eat bread that is to feast banquet Then secondly a restriction of the grant Yet not onely by bread but by euery word that proceedeth out of the mouth

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