Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	person_n	union_n	unity_n	3,713	5	10.0161	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42149	The Catholique doctor and his spiritual catholicon to cure our sinfull soules a communion-sermon preach'd to the Right Honourable Sr. Robert Foster Lord Chief Justice of the King's bench, and the rest of the reverend judges, and serjeants at law, in Serjeants-Inn in Fleetstreet, on Sunday May the 26th, 1661 / by Matthevv Griffith ...	Griffith, Matthew, 1599?-1665.; Foster, Robert, Sir, 1589-1663.	1661 (1661)	Wing G2010; ESTC R2789	24,194	37

whom dwelt the fullness of the Godhead even bodily as for us that so from him as our head the grace and vertue of his Annointing might descend upon us who are so many real though inferiour members of his mystical body or rather but the skirts of his cloathing Briefly The fathers out of the Scripture affirming that in him all fullness dwelt enlarge themselves thus There was in Christ fullness of favour fullness of prerogative fullness of influence fullness of grace c. And of his fullness saith St. John 1. 16. we have all received and grace for grace grace in our proportion though not in his perfection Now it is observable that as Kings and Priests in times past were ordinarily annointed and the Prophet Elizeus extraordinarily So in this Christ all these Three Offices met For First A Priest he was and a Priest for ever after the Order of Melchizedek in the 110. Psalm at the the 4. Verse I have sworn and will not repent thou art a Preist for ever after the order of Melchizedek Not after the Order of Aaron for his Priesthood was Levitical and Typical and so ceas'd when the Fullnesse of time was come but after the Order of Melchizedek who was both King of Salem Heb. 7. 1. and also Priest of the most High God Yea he was the true Melchizedek without Father as he was Man without Mother as he was God Secondly A Prophet he was and that Prophet which Moses speaks of Deut. 18. 18. A Prophet shall the Lord your God raise up unto you from among your Brethren like unto me And though in some things Christ was but like to Moses yet in most things he excell'd even Moses himself who might have justly said as Iohn the Baptist doth He that comes after meis preferred before me Joh. 3. Thirdly A King he was to save his people Ieremiah the 23. and the 6. yea he was not only a King but the King proclaim'd in the 9. of Zechary at the 9. Verse Behold the King comes to thee c. Yea he was the King of Kings Apoc. 19. 16. Briefly this Christ was Davids priest and Moses his prophet and Ieremies King These Offices had formerly met double I find two of them in some others For Melchizedek was King and priest Samuel was priest and prophet David was prophet and King yet all the three never met in any one save this Christ alone and consequently no perfect Christ but he but he was all and so all-perfect Yea he was not only a Christ but even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Christ for so the Tearm is both propounded and expounded Ioh. 1. 22. we have found the Messias which is by Interpretation The Christ not only Christus Domini saith St. Augustine but even Christus Dominus And thus having opened his two names Iesus Christ I come now to touch with a light pencil his two natures the one implyed the other expressed in the two next words His Son The Blood of Iesus Christ his Son c. This Jesus Christ is the Son of God yet his Son he is neither by creation as are the Angels of Heaven nor yet by adoption as are the Saints on Earth but by Generation for so saith God by his prophet Psal 2. 7. Thou art my Son this day have I begotten thee Thee including Christ and so much the apostolick Writer in his first Chapter to the Hebrews at the Fifth Verse applies unto Christ Antonomastice excluding the Creatures for to which of them said God at any time Thou art my Son c. And this Jesus Christ doth ordinarily in the Gospel style himself The Son of man So that there were two Natures in him The Divine and the Humane and he was one of both Natures not two in both One and the same without time begotten of the Father the Son of God without Mother and in time begotten of the Virgin Mary the Son of Man without Father the true natural real and consubstantial Son of both Thus was he the Son of God and Man yet not by confusion of Substance but by Unity of person And this Union of the Divine and Humane nature in him is called by the Schoolmen a Personal Conjunction yet not of persons and it is of two Natures yet not natural for as The Word because of the Flesh is man so the Flesh because of the Word is God and yet neither is the humane Nature coextended with the Divine nor the Divine nature concluded in the humane In the creation we read that God made man like himself Gen. 1. 26. but in the Redemption it is plain that God made himself like man and as at first man was like God in nothing but Holinesse for so the Apostle Ephes 4. 24. expounds Gods Image so at last God was like man in all things but Sin He became that which he was not yet still remained that which he was being at one and the same time both perfect in his own nature and true in ours That there might be as great Humility in the Redeemer as there was pride in the Praevaricatour and as there was at first so great pride that Man would be as God Gen. 3. 6. So there was at last so great Humility that God would become man even of a reasonable Soul and humane flesh subsisting as in the Athanasian Creed Thus he that was the Son of God from everlasting was born in the fulnesse of time as the Son of man and he that was born as the Son of man wrought miracles as the Son of God and he that wrought miracles as the Son of God dyed as the Son of man and he that died as the Son of man rose again from the dead as he was the Son of God O wonder at this all you that wonder at nothing else for this is admirably singular and singularly to be admired This was such a work such a wonder that I must needs say with St. Hierome that which nature had not which use knew not which reason was ignorant of which the minde of man was uncapable of which the Angels themselves till reveal'd understood not and which all the powers of created nature stood amaz'd at came to pass when the Son of God in the Text became the Son of man taking the divine and humane nature into the unity of his person that so he might bring God and man into the unity of affection It is confess'd that only the humane nature that Sin'd ought to have made satisfaction but that alone could not for by Sin an infinite Majesty was offended and therefore infinite satisfaction was to be made but meer man being a finite creature could not possibly make infinite satisfaction and it cannot be denied but that the Divine nature could have satisfied and that alone for Sin but that alone ought not for man had Sin'd and therefore man must suffer Now in this Jesus Christ both these natures met for he was the Son both of God and man

Physick for it is no ordinary English simple or Indian drugge but it is blood and not any blood neither as the blood of the Levitical Sacrifices but by way of singularity it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The blood even the blood of the Physician himself The blood of Jesus Christ his Son In the third note the admirable efficacy and operation of this blood for it is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also Catholicon an Universal cleanser In the fourth note the extreme misery of mankind since the fall express'd in the parable of the wounded Travailer and here implied in this Us which I properly call The Patient In the fifth Note the extraordinary malignity of the deplorable and almost desperate malady which is here call'd Sin For this Sin is such a sickness as can not possibly be cur'd by any other meanes then Blood nor by any other blood then that of Jesus Christ the Physician in the Text. In the sixt and last Note the vast extent and latitude of this disease express'd in this Collective All and so St. John's meaning is to assure us for our comfort that the blood of Christ cures all our sickness when he saith here that it cleanseth us from all Sin These six are the parts of all which in this order with so much brevity as can any way stand with perspicuity and I begin with him who deserves to be our first consideration viz. Jesus Christ his Son Of whom that I may speak more distinctly let your attention intention and retention keep pace with me through these two considerations The one is of our Saviours Person and the other of his Profession which in the regular prosecution of this allegory continued in the Text I call A Physician Again in opening the former consideration viz. that of our Saviours Person I shall take just occasion to speak somewhat both of his names Jesus Christ and also of his natures the divine and the humane one of which is clearly express'd and the other necessarily implied in these two tearmes His Son A word of each and first of his proper name Jesus This signifies a Saviour it is a broken Hebrew word as Criticks observe and it is our Physicians proper name and indeed it is not improper for any Physician to be stil'd a Saviour because his principal aim and end is to save his Patients that is to keep them safe and sound so that by the help and benefit of Physick They may have what all men do or should pray and labour for viz. Mentem sanam in corpore sano But the Physician in my Text is a Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for at the very imposition of his name the Angel Matth. 1. 21. made this the Exposition of the same Thou shalt call his name Jesus for he shall save his people from their sins Then a Physician he was yet with this difference Other Physicians cure our bodies He our Souls they our sickness He our Sins This Jesus was a Saviour yet not like Joseph Josua Jepthah Gedeon Othoniel and some others who in Scripture are call'd Saviours too in their kind but they were onely typical and temporary Saviours they saved the people among whom they lived onely from temporal evils and enemies but this Jesus was the truth of all those types and justified to be a Saviour under Gods broad Seal as having power thereby to save his people both from Sin the root and miseries the branches from death I mean eternal which St. John calls the second death and the Devil who is said to have the power of death and the curse of the Law and the wrath of God from all which none could save us but this Jesus in the Text. Of which sweet and saving name St. Bernard descants thus Nomen Iesu lux cibus medicina est The name Jesus is both our light our meat and our medicine lucet praedicatum saith he pascit recogitatum sanat invocatum And elsewhere in his devotions he calls this Jesus Mel in ore melos in aure jubilus in corde This Jesus say others is the sick mans salve and the Souldiers sheild he solaceth the Patient and supports the deficient and encourageth the proficient and crownes the perseverant I may call this name Jesus Angelical for in the second Chapter of St. Luke at the twenty first verse I find him call'd Iesus by the Angel before he was conceived in the womb His name Christ is prophetical for the Prophets still call him in Hebrew The Messias which in Greek signifies The Christ And if with St. John in the Text we put the two names together then we have his name Evangelical for Iohn 20. 31. These things were written that you might believe that Iesus is the Christ the Son of God and that believing you might have life He is Jesus in Hebrew to shew that he is a Saviour to the Jews and he is call'd Christ in Greek to shew that he is a Saviour to the Gentiles also And both these names are commonly given him in holy writ to shew that he is the Common Saviour of both and St. Iohn hath coupled them in the Text to signifie that the wall of separation is now broken down and so no difference between his Patients as the Apostle Gal. 3. 28. speaks plainly There is neither Iew nor Greek neither bond nor free neither male or female for ye are all one in Christ Iesus Christ signifies Annointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen verbale a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungo say Criticks And this which I call his Appellative shews him to be a Physician too for he was Annointed himself that he might annoint us yea he was annointed the rather that he might as a Physician be the more successful which I take to be the meaning of that prophecy in the 61 chap. of Isaiah which our Saviour applies to himself in the 4th chap. of St. Luke The Spirit of the Lord is upon me therefore hath the Lord annointed me he hath sent me to preach good tydings to the poor to bind up the broken hearted c. Never such a Physician as this none can binde up and heal the broken hearted but He never such Physick as this Blood in the Text which he administred onely as he was annointed Yea he is not onely Annointed in himself but he is our Ointment too in the second Chapter of the first Epistle of St. John at the twenty seventh Verse and such annointment as is transient from him and immanent in us for that ointment which you have received from him as Christians dwells in you saith St. John and this inhabitation makes you to be as well as to be call'd Christians And as the precious ointment which was poured on Aarons head ran down his beard saith the Psalmist and thence to the skirts of his cloathing so Christ was not so much annointed for himself who is the head of all principalities and powers saith the Apostle and in