A Key to the Key of Scripture, Chapter 1 · Exposition of verse 3 – Exposition of verse 4
Verſe 3. Concerning his Sonne Ieſus Chriſt our Lord, which was made of the ſeede of Dauid according to the fleſh.
THe obiect, or matter ſubiect, of the Goſpell followeth, that is, Chriſt Ieſus: about whoſe eyther perſon, or natures, or offices, or workes, or benefits with the meanes to enioy them, the whole Goſpell is occupied.
And all doctrines propounded as Euangelicall not reduced vntounto Chriſt, are to be reiected as helliſh hereſies. Yea, examine all hereſies contrarie to Euangelicall doctrine you ſhall finde that they ouer-turne ſome truth which the Goſpell teacheth concerning Chriſt. So then from this deſcription of the Goſpell taken from the Authour, God; the inſtruments firſt reuealing, the Prophets; the records, Scripture; the obiect, Chriſt; may we learne to iudge of all doctrines thruſt vponupon vsus as Euangelicall. Paul, Gal. 1.6. complaines of ſome, that had obtruded to the people another Goſpell, then that he had preached. And ſurely many ſuch other Goſpels, or Euangelicall doctrines, hath the Church of Rome vrged vponupon the people of God. Other meanes of reconcilement then the merit of Chriſt, inherent in his owne perſon: other mediatours of interceſſion then the man Chriſt Ieſus: another propitiatorie and purging ſacrifice, then that which Chriſt once offered on the croſſe by himſelfe. And a thouſand ſuch like doctrines of the Popiſh Ghoſt-ſpill: but examine them at this touch-ſtone, ſee if they be not deſcried to be the inuentions and fancies of man; where finde wee theſe things taught by the Prophets, regiſtred in the ſcriptures? and how I pray you, leade they to Chriſt?
Now followeth the deſcription of Chriſts perſon: Firſt, by his double Sonne-ſhip: Secondly, by his dominion, His Sonne-ſhip, firſt Diuine: of God: ſecondly, Humane, of Dauid. See the Analyſis.
The Sonne of God.] Not by creation as Adam. Luke 3.38. nor by adoption as allaIoh. 1.12. beleeuers; but by eternall generation: Pro. 8.24. Ioh. 1.18. the manner whereof, who can ſo expreſſe, as to ſatisfie the inquiries of fleſhly reaſon? And yet mine eare hath recciued a little thereof, asbIob. 4.12. Eliphaz in an other caſe ſpeaketh. For the better explanation of this myſterie, two queſtions ſhall be briefly handled. Firſt, what that is that Chriſt receiues from his father. Secondly, how hee receiues it. In Chriſts diuine perſon, two things are to be conſidered: firſt, the diuine eſſence: ſecondly, the manner of exſiſtence. The eſſence he hath of himſelfe, not of his father. Reaſons. Firſt, becauſe this is eſſentiall to him that is God to hauehave his eſſence of himſelfe. Secondly, otherwiſe Chriſt muſt be a diſtinct God from the Father, as he is a diſtinct perſon. Thirdly, if the eſſence beget, and be begotten, then muſt there be two eſſences in the Deitie, one begetting, the other begotten;Lib. de Chrſto 2. cap. 7. but this is abſurd, Bellarmine himſelfe being witneſſe. Ergo.
Ob. Now if any ſhall obiect that hee receiues his whole perſon from his father, therfore alſo his eſſence, that is, perſona ſubstrata. Anſ. It followeth not: for though he receiue his whole perſon from the father, as it is the perſon, yet receiues he not all that is in the perſon. And to ſpeake properly, that which the father giues to the Sonne, is not the diuine eſſence, but the perſonall exiſtence, or manner of being in the Deitie: neither hath Chriſt from his father, this to be God: but this onelyonly, to be the Sonne.
For the manner or meanes how he receiues his perſon, or perſonall being in the God-head, it is by generation, or begetting; the manner whereof as it is, is ineffable. Yet ſomething may be conceiued and ſpoken whereby it may be ſomewhat ſhadowed out to our vnderſtanding. Some ſay he is ſo begotten of the Father, as light of the Sun, by a ſimple emanation. The fathers make choiſe of the metaphor vſed by the holy Ghoſt to explane this myſterie: Ioh. 1.1. as ſpeech is conceiued and begotten of the minde without any paſſion▪ alteration, fluxe, or deciſion; ſo as the ſpeech is in the minde, and the minde in the ſpeech: ſo Chriſt of God the Father. Augustine. The minde is as it were the bringer forth, knowledge as it were the off-ſpring, or child of the minde: for the minde while it viewes it ſelfe, begets the knowledge of it ſelfe, which is the image of it ſelfe. By theſe and ſuch like reſemblances may this myſterie of Chriſts eternall generation be in ſome ſort conceaued, though as it is in it ſelfe, it cannot be explaned.
Obſer. But hence I take it the collection is found, that Chriſt is God equall with the Father. See this Ioh. 1.1.2.3. &c. euidenced, firſt, by attributes of eternitie, &c. ſecondly, by title of God. thirdly, workes of creation, and preſeruation: fourthly, by worſhip diuine, giuen him by Angels. Heb. 1.6. And what euer Arius ſaith, to impeach this truth, bringing teſtimonies to proue his inferioritie to the father, may almoſt all be anſwered thus, that they are ſpoken of Chriſt as he is Mediatour, and for the worke of mediation clothed with the ſhape and habit of a ſeruant. See Phil. 2.6.7.
Made of the ſeed of Dauid.] In reſpect of his diuine ſubſiſtence he wascIoh. 1.14. begotten, not made: in regard of his humane naturedGal. 4.4. made, not begotten. This making was nothing but an action of the ſpirit of GOD in Chriſts conception, framing his body of the ſubſtance of the Virgin Mary. See Luke 1.35. Reaſon, why made not begotten after the ordinarie manner of men, beſide the will of God, this: that ſo the ſpreading of originall ſin might be ſtopped, by the worke of the ſpirit of God: it being a rule ſet downe as it ſeemes, by the wiſedome of God, that who ſo is borne of man by ordinarie mixture of man and woman, ſhould thereby receiue the infection of originall corruption.
So that we neede not with the Franciſcans, runne to the puritie of his mothers conception, and birth, to make him a pure ſacrifice, conſidering he is made, not begotten after the manner of men. And as touching the Virgin Mary, though we acknowledge her bleſſed amongſt women, and ſanctified aboue the ordinarie degree of men and women; yet that ſhe was tainted with ſin originall, both the ſcriptures teach. Rom. 5.12 and thoſe fruits ſpringing from this roote ſufficiently teſtifie, Luke 2.48. Ioh. 2.4.
Made.] Not by change of the Deitie into the humanitie: for then how could he hauehave borne Gods wrath, or merited his louelove for vsus? Nor by mixture of both natures to make one compound, as when water and wine are mingled; but by hauing the manhood vnited to his Deitie, and aſſuming the nature of man into the vnitie of his diuine perſon. Heb. 2.14.1….
Obſer. So was it neceſſarie, that God and man ſhould be vnited in Chriſts perſon, that attonement might be made betwixt God and the ſeede of Abraham. Firſt, otherwiſe how could hee hauehave borne Gods wrath? Secondly, ſatisfied his iuſtice? Thirdly, performed due obedience? Fourthly, merited at Gods hand eyther for himſelfe or vsus? See Heb. 9.14
Ʋſe. A greater matter therefore then Papiſts imagine to ſatisfie, merit, or ſupererogate: for none of theſe had beene poſſible, no not to the man Chriſt Ieſus, except he had beene God alſo equall with the Father.
Of the ſeede of Dauid;] as appeares by the genealogies, Mat. 1. Luke 3. Where though the Euangeliſts differ in the order of his diſcent from Dauid, the one intending to ſet downe the ſucceſſion naturall, the other the legall ſucceeding into the kingdome; yet both agree in this, that they fetch his pedygree from Dauid. Where the queſtion may be, how Chriſt being made of the ſeede of Dauid, could eſcape the infection of originall ſin? Anſ. In originall ſinne, are two things: Firſt guilt; that by Adams tranſgreſſion lay vponupon all thoſe that were begotten of him: this remoued from Chriſt, becauſe he was not begotten of Adam; though he tooke his ſubſtance from a child of Adam. Secondly, the corruption; this ſtopped by the worke of the holy Ghoſt; ſtopping the propagation of that infection, or rather purging of that part of the Virgins ſubſtance aſſumed by Chriſt from that inclination and diſpoſition naturall vntounto euill.
Of the ſeede of Dauid.] Therefore true man as Dauid was, Confer Heb. 2.14. 1. Tim. 2.5. For what Paul ſpeakes: Rom. 8.3. of his ſending in the ſimilitude of ſinfull fleſh, hee would not hauehave ſo vnderſtoode, as if he thought him to hauehave had onelyonly a bare ſpectrum, and ſhadow of man, as Manichees dreamt. See Luke 24.39.43. but hath reſpect therein to that fraile, and outward miſerable eſtate of Chriſt Ieſus, wherein hee liued as if he had bin chiefe of ſinners, it being impoſſible that the lewdeſt ſinner, ſhould hauehave endured more miſerie, then what he in himſelf innocent yet ſuffered, hauing our ſinnes imputed vntounto him. Sent therefore he was in truth of humane nature, and in habit, and appearance onelyonly of a ſinner, hauing no ſinne of his owne, Heb. 7.26. yet made ſinne for vsus by imputation. 2. C…r. 5.21. Reaſons, why made man. Firſt, that the promiſe might be accompliſhed. Gen. 3 15. Secondly, becauſe his brethren for whom he was to ſatiſfie, both by actiue, and paſſiue obedience, were partakers of fleſh and bloud, Heb. 2.14 Thirdly, that in our nature he might feele our frailties, and by experience learne commiſeration. Heb. 2.17.18.
Firſt, a patterne ofePhil. 2.3.4.5. humilitie, Ʋſe. and an inſtruction to demit our ſelues, that we may gaine our brethren. Secondly, meanes of comfort in miſeries. Thirdly, incouragement to bold and confident preſenting our prayers at the throne of grace, Heb. 4.
According to the fleſh.] That is, as he was man: Obſer. ſo are the two natures though combined, yet not confounded; God and man are vnited in Chriſt: but God-head & manhood not confounded, as appeares by notes of diſtinction continually adioyned. I meane not here ſo much as to mention the hereſie of Eutiches, or of the Acephiah his off ſpring; for I hold Hyperius his aduice good, that a miniſter in his popular Sermons ſhould content himſelfe to deale againſt the errours raigning for the preſent in the people, rather then by needleſſe mention of buried hereſies, giuegive them occaſion to inquire into them.
OnelyOnly ſo much as our vbiquitaries hauehave of late recalled, of theſe groſſe hereſies, I will briefely propound and as briefely confute. Now from this ground, I thinke it will follow, that ſith the natures are not confuſed, or tranſ-fuſed each into other, the properties alſo muſt needes remaine to eyther nature, without this ſuppoſed transfuſion each into other: for that rule I thinke will neuer be diſproued; confound the properties yee confound the natures: take away the properties yee take away the natures: transfuſe the properties, yee transfuſe the natures.
Secondly, if properties be thus transfuſed; I demand whether this transfuſion be mutuall, or reciprocall or not, that is, whether as diuine properties are transfuſed into the humanitie; ſo humane alſo into the diuinitie: and ſure I ſee not, but that from the ſame ground of perſonall vnion, we may as well ſay, that mortalitie is really transfuſed into the Deitie; as vbiquitie into the humanitie: for whereas they ſay, the God-head is not capable of infirmities humane, &c. wee may as truely ſay, that the man-hood is not capable of diuine excellencies, as they are diuine.
Secondly, if diuine properties be ſo communicated vntounto the humanitie of Chriſt, that therby the humane nature becomes omnipreſent, &c. why not alſo other properties of eternitie, a parte ante; immortalitie, ſimplicitie, all being equally out of the ſame grounds deducible as any one?
Now ſhall we a little ſee their reaſons? they may all be referred to theſe three. Firſt, perſonall vnion. Secondly, that phraſe vſed by the fathers, communication of propert es. Thirdly, ſtate of glorie. Now if it be proued vntounto vsus, that neither of theſe proue ſuch a transfuſion as they imagine, I hope our people will be armed ſufficiently againſt the errour of vbiquitaries.
For the better diſcerning of the inconſequence of the firſt reaſon, it ſhall not be amiſſe a little to enquire. Firſt, what perſonall vnion is. Secondly, what it is that the humanitie of Chriſt thereby receiues.
For the firſt, perſonall vnion, it is the vniting and knitting of God-head and manhood together: whereby is made one perſon of the mediatour: wherein are three things. Firſt, that it is an vnion, or making of two one. Secondly, the things thus vnited; Godhead, as it is limited to the ſecond perſon in Trinitie, and manhood. Thirdly, the terme of this vnion, they are made not one nature, but one perſon of the mediatour.
Secondly, weigh what it is, that the humane nature receiues hereby. Firſt, ſubſiſtance in the ſecond perſon of the Trinitie, whereof it ſelfe is of it ſelfe deſtitute.
Secondly, extraordinarie dignitie, inſomuch that it is a peculiar temple for the Deitie of Chriſt to dwell in, and wherein it ſhewes and manifeſts it ſelfe, more gloriouſlie then in any creature. Col. 2.9.
Thirdly, more neere familiaritie with the Godhead then any other creature, Angels, or man, hath or can hauehave.
Fourthly, an extraordinarie meaſure of habituall graces; of vnderſtanding, wiſedome, holineſſe, &c. Such as in that meaſure dwels in no creature. Ioh. 1.14.15.16.
Fiftly, a partner agencie with the Godhead, according to its meaſure in the workes of redemption and mediation.
Now the vbiquitaries adde hereto a communication of diuine nature and properties to the manhood, ſo as to be informed and actuated thereby: inſomuch that the humane nature receiues into it ſelfe, from the Deitie, a power to be omnipotent, omniſcient, omnipreſent in it ſelfe: a thing that cannot agree to the humane nature of Chriſt, without being made God; for that which ſome obiect, that notwithſtanding this kind of hauing diuine properties communicated, yet the manhood is not Godhead, becauſe it hath them not of it ſelfe, but by participation from another, is friuolous; for howſoeuer theſe things be had, if they be had, as they teach, ſo as to informe the ſubiect wherein they dwell, they make it God: in as much as theſe things are diuine properties, inſeparable from the diuine nature, nor can any thing be ſaid to be properly omnipotent, omnipreſent, &c. but it muſt be confeſſed withall to be God.
Qu. How then are theſe communicated vntounto the manhood in Chriſts perſon? Anſ. Euen as the diuine nature it ſelfe and none otherwiſe, that is, ſo as they dwel and ſhew themſelues in manhood; and ſo as that the manhood vnited vntounto the Godhead, may ſay of them they are mine, not by way of information, but in reſpect of poſſeſſion after a ſort: Ratione ſupp…ſiti, as diuines ſpeake.
So that this being all that by vertue of perſonall vnion acrewes vntounto the manhood of Chriſt, it will be impoſſible from them to infer ſuch a communication of diuine properties vntounto the humanitie as vbiquitaries dreame of.
Their ſecond ground is, … phraſe of ſpeech vſed by the Fathers for interpretation of ſundry ſcriptures, which they call foreign or as ſome terme it foreign, which indeede according to the ſenſe of the fathers, is nothing elſe but a manner of ſpeech, whereby in reſpect of that vnion perſonall of the two natures in one ſuppoſitum, the properties of the ſeuerall natures are predicated eyther of the whole ſuppoſitum, or of the ſeuerall natures in the concrete; for by reaſon of the ſame perſonall vnion, it comes to paſſe, that the two natures interchangeably take the concrete names each of other in predication: ſo its ſaid: Acts 20.28. God purchaſed the church with his bloud; not that the Godhead ſhed bloud, but becauſe a perſon that was God ſhed bloud to procure redemption: not which it had as God; but which it had in the manhood vnited vntounto it: ſo Iohn 3.13. the Sonne of man talking with Nichodemus, is ſaid to be in heauen: not that as he was man he was in heauen, while he was on earth; but becauſe that perſon that was ſonne of man, was by ſomething in his perſon, that is, by his Deitie, in heauen: ſo in this place, where wee hauehave a patterne giuen vsus, to interpret all ſuch alternate predications: the Sonne of God is ſaid to be made of the ſeede of Dauid, but how? according not to his diuine Sonneſhip, but according to his humane nature, vnited to the Sonne of God: and how will it hence follow, that becauſe the properties of the diuine nature, may be enunciated of the perſon denominate, in the concrete of the humane nature, therefore the diuine properties are communicated to the humane nature ſo as to informe it. And as a learned Diuine and Logitian ſaith well, if theſe men had learnt in this point to diſtinguiſh between predicata abſoluta, and limitata, we ſhould ſoone ſee an end of all theſe vnſeaſonable and bitter contentions betwixt brethren.
Their third ground is, the exaltation of Chriſts humane nature to the ſtate of glorie, and that which they call ſtatum maieſtatis, whereinto Chriſt entered at his aſcenſion: whereby they ſay Chriſt in his manhood, receiued an infinite power and glorie, &c. and ſo this power to be eueryevery where preſent.
Now that Chriſts manhood receiued not by that his exaltation to the ſtate of maieſty and glory, any ſuch nature of being omnipreſent, the other grounds formerly laid doe eaſily euince: for as perſonall vnion makes not the manhood God, ſo neither doth exaltation into ſtate of glorie: for that is ſtill manhood though exalted vntounto glorie; and therefore though he receiued glorie more then any creature beſides; yet not this glorie for his manhood to be God, or to hauehave any ſuch propertie, vponupon hauing whereof, it muſt needs follow that it is God: for it's ſtill a creature finite, &c. though the moſt glorious of creatures, yet a creature; God hauing ſaid that he will not giuegive his glorie vntounto any creature; no not to the humane nature of Chriſt. Much more might be ſaid to this purpoſe, but that I remember for whoſe ſakes I pen theſe obſeruations.
For vsus let vsus learne from the Apoſtle, how to vnderſtand all theſe places of Scripture, where weakeneſſes are giuen to God, Chriſt, or diuine excellencies, vntounto man Chriſt, namely thus, that they muſt be taken as ſpoken, foreign in diuers reſpects, according to the diuerſitie of natures in Chriſts perſon, as when the Sonne of GOD is ſaid to be made, thus muſt we vnderſtand his making, as limited to his fleſh: when to be eternally begotten, thus conceiue it, as limitted to his Diuine perſon.
Verſe 4. And declared mightily to be the Sonne of God, touching the Spirit of ſanctification by the reſurrection from the dead.
NOw followeth the declaration of his diuine Son-ſhip, verſe 4. The word ſignifies determined, and as it were by definitiue ſentence concluded to be the Son of God: to omit the reſolutions of others, I take it that this determination is here ſet out. Firſt, by the manner, mightily, Confer. Col. 1.29. ſo as that no man could contradict it. Secondly, the matter that he was the Sonne of God, as the Centurion confeſſeth, Mat. 27.54. Thirdly, the meane or argument concluding it: his riſing from the dead. Fourthly, the reſpect added for explanation, according to the ſpirit of ſanctification, that is, according to his Diuine nature, which ſanctified his humanitie, for ſo by ſpirit, I here vnderſtand the Diuine nature of Chriſt. Firſt, for the Antitheſis. Secondly, comparing it with 1 Tim. 3.16. 1 Pet. 3.18.
Now ſanctification is here aſcribed to the Diuine nature, as it is in Chriſts perſon, both becauſe by it the humane nature was made partaker, of habitual created holineſſe, whither immediately, or mediately by the work of the holy Ghoſt it matters not: as alſo becauſe his Diuine nature, is that that ſanctified his obedience, and made all his actions and paſſions, vndergone for vsus, of priſe and value with God: in which ſenſe the temple is ſaid to ſanctifie the gold; the altar the gift,aMat. 23.17.29. wherfore he is ſaid by the eternal ſpirit to offer himſelf vntounto GodbHeb. 9.14. without ſpot, that made him a ſpotleſſe ſacrifice, that gaue it power to purge, and expiate our ſinnes.
So howſoeuer the glory of Chriſts Deitie was ouerſhadowed, and almoſt ecclipſed by the frailties of his humanitie, miſeries of life, ſhame of his death, yet pleaſed it God at laſt, by an inuincible demonſtration, to proue him to be the Sonne of God: (viz.) by his reſurrection from the dead. Confer. Act. 13.33. where he is ſaid in the day of his reſurrection to be begotten of his father, declaratiue, as diuines interpert, becauſe then hee was moſt euidently ſhewen to be the Son of God, and not a meere man. Reaſons of this declaration. Firſt, to confirme the faith of his children that ſeemed a little to ſtagger at the ſhamefulneſſe and bitterneſſe of his Paſſion. Secondly, to conuince the Iewes of wilfull impietie that had reiected this ſtone, now made the head of the corner.
Ʋſe. From whence may Gods children learne comforts againſt the many abaſures, wherto they are heere ſubiect, and in reſpect of them condemned, as Iob by his indiſcreet friends, of hypocriſie in Gods ſeruice: ſurely if we looke to the outward eſtate of Gods children in this life, wee ſhall finde it true of them that Iſay ſpeakes of our SauiourcIſay 53.2.3. neither forme nor beautie, nor any thing why they ſhould be deſired; deſpiſed, and reiected of men, &c. the very ſcum and off-ſcouring of the world: but know wee for our comfort, that there will one day come a day of declaration, wherein the ſonnes of God ſhall be reuealed, by their glorious aduancement into Gods kingdome, at the day of reſurrection, as Rom. 6.19. Yea, in particular blemiſhes, whereby our good name and innocencie is queſtioned, let vsus thus comfort our ſelues, that the Lord ſhall one day bring forth our righteouſneſſe as the light, and our iudgement as the noone day, Pſal. 37.6.