Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	assume_v	humane_a	union_n	3,291	5	9.5119	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50050	Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...	Leigh, Edward, 1602-1671.	1650 (1650)	Wing L986; ESTC R20337	837,685	476

no great moment and which nothing pertaines to the faith with a holy condescention had rather follow those that erre than by an unseasonable dissent cast a scruple or else to bring the authentickness of their Gospell into danger with the weak or obstinate which he had perswaded that these pen-men of it were without errour But in this opinion by the authors favour there seemes to be nothing sound Therefore I see not how Luke and Moses can be better reconciled saith Bochartus than by following the opinion of Cornelius a Lapide a famous Jesuite who thinks that by the errour of the Scribes the name Cainan crept into the sacred Text and so into the Edition of the Lxx. multa suadent imo persuadent that that is not rashly affirmed by him 1. Because Philo and Iosephus who do follow the Greeke Edition in other things have not remembred this Cainan 2. Ierome in the book of his Questions upon Genesis in which by comparing the Greeke and Hebrew Copies he diligently notes if they any where differ simply writes that Arphaxad begat Sala neither doth he observe any difference between the Books Lastly A most ancient Copie of the New Testament which Beza used had nothing of Cainan as he himselfe testifieth in his Annotations CHAP. IV. Verse 1. WAS led by the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agebatur which word is used of a peculiar inward force and impulse of the Spirit Rom. 8.14 Gal. 5.18 Vers. 2. Being forty daies tempted of the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is suffering temptation from the devill from whence some collect that Christ suffered many other temptations from Satan in these forty daies besides the three temptations mentioned by the Evangelists See 13. ver Yet Luke saith a Lapide seemes especially in this word to have respect to those three famous temptations of Christ which he after rehearseth Uers. 3. If thou be the Son of God command this stone that it be made bread Satan first propounded to Christ that He would either turne all or many stones of that place into bread And presently according to the description of Luke he may be understood to have added Or if this be too much say to this one stone let it be bread He might hold one stone in his hand and shew the other stone lying upon the ground Brugensis The opinion of many Divines is probable saith à Lapide that the Devils sin at first was this when God revealed to him that the Son of God should assume humane nature and commanded him to submit himselfe to the man Christ he envied Christ that he being a man should be preferred before him a most glorious Angell and that the humane nature should be assumed into an hypostaticall union with the second person of the Trinity therefore he rebelled against God and Christ wherefore perceiving that this man was called the Son of God by the Father and Iohn the Baptist he would try whether He was the true Son of God that he might powre out upon him his ancient envy anger and indignation Therefore it is probable saith à Lapide that the Devill did not at first abruptly say to him If thou beest the Son of God command these stones to be made bread but that he first courteously saluted him and by faire speeches insinuated himselfe into him saying what my Lord dost thou here alone what dost thou muse on I saw thee baptised in Jordane and heard a voyce from heaven saying this is my Son I desire to know whether thou beest truely the Son of God by nature or onely his adopted Son by grace I see also that by fasting forty dayes thou art very hungry therefore if thou beest the Son of God satisfie thy hunger and turne those stones to bread for it will be very easie for thee to do it Vers. 5. In a moment of time So the vulgar interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in puncto temporis Beza Erasmus thinkes the metaphore is taken from a mathematicall point Some thinke it is a metaphore taken from the points of Scribes Vers. 6. And the Devill said unto him all this power will I give thee and the glory of them Lucas Brugensis on Matth 4.8 Thinkes the Devill by the art of the optickes in which he is most skilfull did expose to Christs view all the kingdomes of the world Vers. 12. For it is delivered unto mee and to whomsoever I will I give it Whence it is manifest saith à Lapide that he feigned himselfe to be the Son of God God saith Hilary and consequently to be adored Delivered to mee By God he conceales the name of God both because he hated him and because he would be esteemed and worshipped as God Vers. 13. And when the Devill had ended all the temptation he departed from him for a season As if he should say that rest or truce was not given to Christ untill he was exactly tried with all kinds of temptations Vers. 15. Being glorified of all That is the Galileans and others for his doctrine and miracles began excellently honourably or gloriously to thinke and speake of him to give great authority to him and to have him in singular honour Vers. 16. He went into the Synagogue on the sabbath day In the time of his ministry he observed this custome that in the dayes of the Sabbath for the most part he entred into Synagogues to teach Iohn 18.20 And stood up for to read Our Lord stands up to read the Law but v. 20. sits downe to preach the one to shew reverence to the giver of the Law the other authority over the congregation which he taught as a Prophet Vers. 17. And there was delivered unto him the booke of the Prophet Esaias Seing sections out of the Law and Prophets were read every Sabbath there was given him a book which was more difficult to expound and that book most cleerely prophesies of Christ. When hee had opened the booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfolding or opening Their Bookes were not written as ours are in severall leaves but according to the custome of those times in one large scrowle of parchment or other matter which was rolled together like the web upon the pin Psal. 40.7 Vers. 18. He hath annointed me to preach the Gospell Enduing with grace is called annointing for the resemblance it hath with an ointment An ointment is a composition and hath these ingredients oyle and sweet odours by vertue of oyle it soakes into the bones Psal. 109.18 By vertue of the sweet odours mixt with it it workes upon spirits and senses oyle represents the vertue of the power of the Spirit and odours the comfort of grace Vers. 20. And he closed the booke The word is complicans folding roling it up and v. 17. explicans unfolding or opening it See Beza on that verse And sat down Challenging to himself by his own right the office of

of it Vers. 2. For the Law of the Spirit of life in Christ Iesus that is the grace of holinesse in the humane nature of Christ which upon our union with him is by the holy Ghost conveyed unto us meaning the power of the Spirit which is in Christ hath freed all them which are in him from sinne and death By the law of sinne is meant the life and power it hath in it selfe to make guilty in Gods sight and binde over to punishment As if he had said of like things and persons there is the like consequence my infirmities are not imputed unto me to death no more shall yours The Apostle as in the former Chapter vers 24. so here speakes in the singular of himself teaching us by his own example and every true Christian to apply the benefits of Christ to himselfe Vers. 3. For what the Law could not doe in that it was weak through the flesh that is justifie us God sending his own sonne in the likenesse of sinfull flesh that is in the humane nature subject to passions and infirmities The Manichees and Marcionites did wrest the Apostles words to signifie that Christ had no true humane flesh but a similitude and likenesse onely But Basil well answereth them That this word similitude is not simply to be referred to flesh but to sinfull flesh for Christ was like unto us in all things sin onely excepted And for sinne condemned sin in the flesh that is Christ in his flesh being made a Sacrifice for us upon the Crosse did beare the punishment due unto our sinne So God condemned sinne in the flesh of his Sonne that is paenas peccato debitas exegit he did exact punishment due unto our sin Pareus Vers. 4. That the righteousnesse of the Law may be fulfilled in us i.e. That which the law requireth unto justification might by Christ be fulfilled in us who are his members which walke not as also he had said in the first verse after the flesh but after the Spirit Vers. 7. The carnall mind is enmity against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth the act of a carnall mind comprehending thoughts desire discourse Pareus well noteth that he useth not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth prudence it selfe least he should seem to have condemned that naturall gift and faculty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the act rather and execution of that faculty and he addeth to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh not condemning all prudent actions but such as proceed from the pravity of the flesh The wisdome of the flesh that is mans best things his best thoughts and affections the best inclinations and motions of the minde of a naturall man are not onely enemies but even enmity against God Not an enemy as the vulgar Latine readeth it Hereby is expressed the irreconcilable enmity between the flesh and the Spirit for an enemy may be reconciled but enmity can never be reconciled Not subject That is according to an ordinate and godly subjection as the word signifies Vers. 8. So then they are in the flesh cannot please God Pope Syricius wickedly applyed these words of Paul to wedlock but to be in the flesh signifies not to be in wedlock but in the state of nature received by carnall generation and not be renewed by the Spirit as the next verse sheweth The phrase is significant noting a man drownd in corruption We say of a man overcome of anger he is in heate of a drunkard he is in drink Vers. 9. If so be that the spirit of God dwells in you The word is causall or conditionall If not that he doubteth but that he is plainly confident Dwelling meanes two things 1. The holy Ghost doth abide in them not for a time onely but for ever for the word noteth perpetuity 2. That the Holy Ghost hath the full disposition of the heart as when a man commeth to dwell in a house whereof he is Lord he hath liberty to govern it after his own will None of his His Creature but not his Disciple Vers. 10. The Body is dead because of sinne but the Spirit is life because of righteousnesse Body is the mortall part of a man which is subject to death Spirit is the inward part of a man viz. His soule regenerate which liveth by faith that is now for the present the Spirit liveth by grace as the just is said to live by faith and that also is a pledge of life everlasting afterward Vers. 13. If ye through the Spirit doe mortifie the deeds of the body ye shall live 1. Every man must be an agent in this businesse and not a patient onely if yee doe mortifie a man must do it himself 2. There must be a true hatred to sin and that is ever to death he must strike it to the heart 3. There is a slaying of every sin the deeds of the body That is all the evill lusts and affections 4. A killing of sinne by true weapons by the Spirit Vers. 14. As many as are led by the Spirit of God It is not said ruled but led plus est agi quam regi when one is ruled by another he acts himselfe and his own action is seene when he is led by another though he may act himselfe the others action is more seen then his Vers. 15. The Spirit of bondage Not bondage to sinne but by it Whereby we cry Abba Father The reason of the gemination is not barely by way of exegesis but to shew that not onely the Jewes but the Syrians the Greeks and Latines should call God Father 2. To shew the intensenesse and fervour of affection There is the gift of prayer and the Spirit of prayer our prayers proceed from a Spirit of prayer when our hearts are filled with holy longings and desires after the things we pray for beyond our words the spirit of supplication sets the regenerate part a work here is not a calling onely but a crying which notes earnestnesse 2. The petition Father Father notes vehemency of affection 3. It is a repetition in severall languages Syriack and Greek Abba Father Vers. 16. The Spirit it selfe beareth witnesse with our Spirit We have two witnesses joyning together their testimonies to assert this truth that we are the Sonnes of God viz. our Spirit and the Spirit of God that witnesse of our Spirit That is our conscience is the first the Spirit of God is the second His work is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to witnesse together with our Spirit That is to confirme and ratifie what that hath asserted Mr. Bedford against Antinomianisme Chap. 5. Vers. 17. And if Children then heirs heires of God and joynt heires with Christ Chrysostome observes three notable passages of honour every one rising by degrees above another 1. We are not onely Children but heires 2. Not heires to any mortall man but

as wages in recompence of their service but thence the word extends to signifie any other wages or salary whatsoever By death we must understand a double death both of body and soule But he doth not say the wages of our righteousnesse is eternall life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gracious gift of God through Jesus Christ. We attain not eternall life by our own merits but by the free gift of God for which cause also he addeth by Jesus Christ our Lord. Behold saith Cajetan in loc the merit behold the righteousnesse whose wages is eternall life but to us in respect of Jesus Christ it is a free gift What could Calvin or any Protestant have said more CHAP. VII Vers. 2. FOr a woman which hath an husband is bound by the law to her husband so long as he liveth c. The Law is the husband say Calvin Estius and the most ancient Interpreters others sinne in the dominion But it is not much materiall whether we understand it of the Law irritating sinne or of sinne as irritated by the law Vers. 7. I had not known sinne but by the Law That is effectually for by nature he knew many sinnes or to my good and comfort For I had not known lust meaning the motions of originall concupiscence had been sin Vers. 8 But sinne taking occasion by the Commandement wrought in me all manner of concupiscence Sin takes occasion from a threefold power in the law First The convincing or discovering power of the Law as it is a Glasse as to sweare or the like though there be no pleasure in it because the Law forbids it 2 It blinds a man 3 It minceth it thou shalt not forsake thy father or mother except it be Corban 4 Takes occasion to hate the light Secondly from its restraining power as it is a bridle 1 Lust then spreads the more inwardly 2 It is inraged by it acts with the more violence Let us break their bonds 3 It improves it as the sight of an enemy stirs up a mans courage Thirdly it takes occasion by the condemning power of the Law we can be but damned Let us eat and drinke c. 2 It takes occasion thence to drive men into despaire 3 Drives a man to self-murder as Judas 4. Drives a man to blasphemy as Spira and the damned in Hell For without the Law sinne was dead No more to me then a dead thing it never troubled me Vers. 9. For I was alive In performances Phil. 1.6 presumption hope expectation Acts 26.9 Without the Law not in the literall but spirituall sense once in the state of my unregeneracy But when the Commandement came in the spiritualnesse of it and I saw in some measure its holinesse Sinne revived That is the guilt of it was discovered to his conscience And I dyed I began to see I was in the State of death Vers. 13. That sinne by the Commandement might beceme exceeding sinfull That is when the Commandement was cleared to me then I saw that I was extream sinfull or felt the violent motions of my sinne Vers. 15. For that which I doe I allow not c. The Apostle speaking of the frailties and infirmities that were in himself and the rest of the faithfull giveth us in this and the next Chapter four notes whereby a sinne of infirmity may be known from a raigning sinne The first is in this Verse What I hate saith he that I doe He was convinced in his judgement that it was a sinne and therefore hated it The second is Vers. 19. The evill which I would not that I do His will the purpose and resolution of his heart was against it The third is Vers. 24. O wretched man that I am who shall deliver me from the body of this death He was much troubled and grieved when he was overtaken with it The fourth and last is Chap. 8. vers 1. They that are in Christ Iesus walke not after the flesh It is not their custome and ordinary practice to do so Vers. 16. I consent unto the Law Gr. I speak together the same thing that the Law doth Vers. 18. To will is present with me but how to perform that which is good I finde not He signifieth that he could begin good things but not perfect them and go through stitch Vers. 19. For the good that I would doe I doe not He speaketh of the inward endeavours of his heart But the evill which I would not that I doe meaning in respect of the corruption of his nature Vers. 20. Now if I doe that I would not it is no more I that doe it but sinne that dwelleth in me If against my generall purpose I sinne against God and be sorry for it and displeased with my selfe because I cannot obey God in that perfection I desire it is no more I that do it but sinne that dwelleth in me Vers. 22. For I delight in the Law of God after the inward man Yet Vers. 23. Paul resisteth the Law of God Answ. This is an opposition in the same person but not in the same part according to the Spirit he delights in the Law according to the flesh he rebelleth against it Vers. 23. Bringing me in captivity to the law of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth one taken with the point of a Speare or Sword or with a bloody weapon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuspis mucro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 captivus so is the word Luke 21.24 Because as a Law sinne doth exercise power over all the faculties of the soule and members of the body CHAP. VIII Vers. 1. THere is no condemnation to them that are in Christ Peter Martyr here well observeth the wisdom of the Apostle who before speaking of the humane infirmities and of the force of sinne in our members gave instance in himselfe that no man though never so holy should be thought to be freed altogether from sinne in this life But now comming to set forth the priviledge of those which are in Christ he maketh it not his own particular case but inferreth a generall conclusion that there is no condemnation not onely to him but not to any that are in Christ Jesus Cajetan saith falsely when he saith there is nihil damnabile It is not said saith Mr. Perkins they do nothing worthy of condemnation but thus there is no condemnation to them being in Christ though they deserve it never so much There is a freedome both from the guilt and punishment of sinne to them which are in Christ i.e. which believe are one with Christ all his members and so are effectually called Who walk not after the flesh but after the Spirit Walking is not now and then to make a step forward but to keep his ordinary course in the way of godlinesse Flesh that is the corruption of nature Spirit that is the grace of regeneration live according to the motion and guidance