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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	person_n	personal_a	union_n	7,677	5	9.6215	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85774	Christ tempted: the divel conquered. Or, A short and plain exposition on a part of the fourth chapter St. Matthew's Gospel. Together with two sermons preached before the University at Oxford, some years since. By John Gumbleden, B.D. and chaplain to the Right Honourable the Earl of Leicester.	Gumbleden, John, 1598 or 9-1657.	1657 (1657)	Wing G2232; Thomason E912_11; ESTC R207548	83,000	98

the same thing and that 1. In prophane writers the Jesuite himself y Vbi supra confesseth with others out of Suidas Xenophon Valla a Lodovic Vives in August lib. 10 ca. 1. de Civitate Dei Pet. Martyr ubi supra Sect. 13. Muscul loc com de cultú Dei. Sect. 1. Pare in cap. 12. ad Roman Dub. 3. p. 1232. Perk. problem p. 530. of worshipping of Saints Phavorinus Nay 2. That even in the holy Scriptures also they are so used sometimes the one sometimes the other and each mutually for one and the same religious worship due unto God only is most plain and manifest in both Testaments First In the Old and that in many places we will name but few Thus Ye shall serve the Lord your God saith Moses Ye shall b Exod. 23.25 serve which the Greek Interpreters from the Hebrew word Abad or Avad which signifies to c Par. ubi supra p. 1231. serve render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again Thou shalt serve the Lord thy d Deut. 6.13 God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and They put away the strange Gods from among them and served the Lord e Judg. 10.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used in the same sense notwithstanding the same word Abad be the Originall as before as You shall serve the f Deut. 13.4 Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serve the Lord with all your heart 1 Sam. 12.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and serve the Lord with g Psal 2.11 fear rendred also by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now if one and the same Hebrew word Abad be rightly rendred by the Greek Translators sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay by the latter oftner then by the former as touching that Service and Worship which is proper only unto God an Argument undeniable certainly it is that as these words whether it be the Latria or the Doulia signifie both but one and the same thing so also that one and the same Worship meant thereby is to be given to none other but to God only and cannot by any means be communicable unto Creatures Nay even in the Books Apochryphal which the Papists so much magnifie the same word their Doulia whereby they express their Saint or creature-worship is appropriated unto none but only unto God as O Lord Let every Creature serve h Judith 16.17 thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And my Son If thou coms to serve the i Ecclus 2.1 Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly The same is confirmed also in the New Testament as Luke 2.36 37. Anna the Prophetess served God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And saith Paul After the way which they call Heresie so worship I the God of my k Acts 24.4 Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So to the Israelites belongs the service of l Rom. 9.4 God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn but the leaf and presently you shall find another word of the same sense expressing the same thing as Act. 20.18 19. I have been with you at all seasons serving the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he that in these things serveth m Rom. 14.18 Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again ye serve the Lord n Col. 3.24 Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides Paul oftentimes calling himself the servant of Jesus o Rom. 1.1 Phil. 1.1 Christ expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is enough the words though two in sound are but one in sense and therefore by this frivolous and unwarrantable distinction there can be no sure ground to entitle the Angels and Saints in Heaven to religious worship and adoration God's peculiar due to whom as you have heard both the Latria and the Doulia properly belongeth and if that which is meant by both both signifying but one and the same thing be due unto God only just cause there is that this distinction that being thereby distinguished which in God's word is not distinguishable should be utterly rejected and exploded as it is Neither is that other term of theirs namely the Hyperdoulia or more then Saint-worship worthy of any better acceptance for though under a plausible pretence invented it was at first even to honour the humanity of our Saviour and the person of his Mother the blessed Virgin Mary with religious adoration yet in vain invented it was under that pretence and to that end In vain because the humane nature of Christ simply considered in it self and without any relation at all to his Deity is not God but a meer p Aquin. summ 3. pars q. 25. Conclu 1. creature and therefore not to be worshipped not with the Latria or God-worship as the Jesuite and his party themselves confesse out of q Pet. Lumbard 8. Intent lib. 3. Distinct 9. A.B. Alfons ● Castro lib. 2. advers hares in verbo Adoratio Aquin. ubi supra conclus 2. Damascene No nor with the Hyperdoulia neither for the rule is Thou shalt worship the Lord thy God but the humane nature of Christ is not God yet considered as it is united by an Hypostatical and personal union to his Deity then with relation to whole Christ God and man God manifested in the flesh then as it so subsisteth indivisibly in one and the same person without whom it never subsisted it is we confesse to be worshipped with one and the same divine adoration that is properly due unto the same divine person So as God and man in one person his Disciples worshipped him after his r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28.17 resurrection So the wise men also that came from the East worshipped him Mat. 2.2 11. Guided they were to Jerusalem by a star in respect of their journey but surely guided they were by the holy Spirit of God in respect of their judgement apprehending no doubt somewhat divine in him which is the object of religious worship due to God only as preheminency is of civil worship due unto man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fell down and worshipped him him whole Christ but his manhood single and apart surely neither worshipped neither his Disciples nor the Wise men And as for his blessed Mother that pure Virgin the last mention we hear of her in holy Scripture was that of her Son unto her concerning John Woman behold thy ſ John 19.26 Son woman blessed she was among women even by the Angel's t Luke 1.28 testimony while she was on Earth and no doubt is most blessed among Saints now she is in Heaven Yet because she is a creature she is not to be honoured with divine adoration she is not So Epiphanius fully concerning this u Lib. 3. Haeres cap. 79. cited by Perkins in his Reformed Catholick and by De Pilkington in his Parallela Contr. 7. matter Let none saith he adore Mary who is holy and honoured yet

the mists or the mistakes rather of any that shall but imagine it for the Text v. 2.3 setteth down plainly and in order 1. Our Saviours fasting forty daies and forty nights 2. His hunger after his so long fasting 3 His Tempting after both the one immediately following the other and in the same order as they are there mentioned as it is also Luke 4.2 3. In those forty daies he did eat nothing and when they were ended he aftewards hungred and the Divel said unto him an Argument undeniable because the Texts positively affirm it that our Saviour's Tempting followed both his fasting and his hunger and was not any waies a Concomitant or coaetaneous with the one nor an Antecedent of the other not a Concomitant with his fasting for the forty daies and forty nights were fully ended before he was an hungred nor an Antecedent of his hunger for thereupon the Divel took the first occasion of his Tempting as after he had fasted so long a time he was an hungred v. 2. and after he was an hungred then the Tempter came unto him and said v. 3. then and not before So that when St. Mark saith 1.13 that he was there in the wilderness forty daies tempted of the Divel and St. Luke 4.2 being forty daies tempted of the Divel they do not mean that our Saviour was tempted either all or any of those daies wherein he fasted no and that the Comma in the Original m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 1.13 between the time of his fasting and the time of his tempting makes plain and manifest and so should our Translation be pointed with the Comma after forty daies thus he was there in the wilderness forty daies tempted of Satan Thus also is that of St. Luke to be understood as Interpreters rightly observe upon the n Ari. Montan. Piscat Schol. place ch 4.2 reconciling the seeming d●fference of one by the plain words of another Evangelist And because this of St. Matthew is the plainest it is also for that reason the fittest to interpret the Two others meaning as it fully doth And the true meaning is that our Saviour was not tempted of the Divel until he had fasted full forty daies and forty nights Lo a Fast it was supernatural and miraculous yet meer men I confess have done the like as o Exod. 34.28 Moses and p 1 King 19.8 Elias though not by the strength of meer men no neither did our Saviour who after his long fasting was not at all changed in his natural constitution all that time but was stilas strong and vigorous as he was forty daies before when he departed so speedily from Jordan into the wilderness so was Moses and Elias by the power of God but our Saviour by his Father's and by his own power all fasted so long Moses * Exo. 34.28 when he was sent of God from the Mount to deliver the renewed Tables of the Law unto the people Elias * 1 King 19.8 when he was appointed of God to restore again true Religion very much corrupted and in a manner decayed in his days and our Saviour immediately before he was to enter publikely on his Ministry So that we may easily conjecture that for one and the same reason they all fasted so long and the reason was that each of them in their several times and ages of the world as Moses under the Law Elias in the time of the Prophets and our Saviour under the Gospel bringing their Message immediately from Heaven confirmed by their extraordinary fasting might as some extraordinary Persons be the more honoured among the people and their Message the more willingly received and obeyed when they should plainly perceive that the God of Nature as a means to procure more awful and reverent Authority both unto themselves and doctrine had given them power so far to exceed the ordinary bounds of nature as to fast forty daies and forty nights without any intermission which was the full continuance of our Saviour's fasting Secondly The Effect or Consequence of his fasting was that after he had abstained from all manner of food so long a time he was afterwards an hungred v. 2. which we do not read at all either of Moses or Elias after their long fasting we do not read it because no Pen-man of the holy Ghost hath recorded it neither was there the same reason to mention their hunger meer men after their fasting as there was particularly our Saviours God Man after his fasting and the reasons why our Saviours hunger in particular is here mentioned may be two 1. To manifest to all succeeding Ages that he that was very God the Person here to be tempted was very man also it being incident unto Man also and not unto God to be hungry 2. To note that though the Divel even then were prepared to Tempt yet the occasion thereof to a good end was first offered unto him by our Saviour and offered unto him by his q Permittitur esurive corpus ut Diabolo tentandi tribuatur occasio Hieron in locum Chrysolog de jejun tent Christi Serm. 11. hunger after he bad fasted forty daies and forty nights neither doth this derogate from the wisdom of our Saviour to give the first occasion and as it were provoke Satan to empty out the fowlest dregs of all his malicious envity against him but rather it doth magnifie it to all that shall rightly consider that when in seeming he was weakest and at the lowest ebbe yet even then he was able to Conquer Satan to whom he therefore gave the occasion of Tempting him by his hunger that knowing he would soon swallow the bait and greedily accept the occasion offered he might the more victoriously Triumph over him who thought himself secure enough after he had gained so fit an opportunity to Tempt him when he was an hungred We have now done with the Preparation to this combate on our Saviours part who was led up of the Spirit into the wilderness to be tempted of the Divel And when he had fasted forty daies and forty nights he was afterwards an hungred v. 1.2 In the Narration which comes next and sets before us the whole matter we will consider 1. The several Conflicts between the Divel and our Saviour 2. The happy issue of all on our Saviours part The particular Conflicts with the particular repulses given to Satan are distinctly and in Order Three and in three distinct places The first in the wilderness v. 3 4. The second on a pinacle of the Temple v. 5 6 7. The third on an exceeding high mountain v. 8 9 10. and the blessed success of all on our Saviours part v. 11. We begin with the first Conflict thus And when the Tempter came unto him he said If thou be the Son of God command that these stones be made bread v. 3. But he answered and said It is written man shall not live by bread alone but by