An Expository Comment on 2 Corinthians 1, Exposition · Sermon 31
SERM. XXXI.
How Chriſt is the Sonne of God: And how the conſideration thereof is the foundation of all a Chriſtians comfort.
2 COR. 1. 3.
Bleſſed be God, even the Father of our Lord Jeſus Chriſt.
THe Duty of Bleſſing, with the Object of it being diſpatched, let us now come to that Amplification and Illuſtration, which the Apoſtle ufeth in deſcribing of it. And
The firſt is, From a perſonal and relative respect, The Father of our Lord Jeſus Chriſt; Even the Father] foreign. That particle is by way of interpretation and explication. What he meaneth by God, viz. That he doth not take the word, as it is often, abſolutely for the eſſence of the Divine Nature, as common to the three Perſons; but relatively, and in the diſtinct perſonality of the firſt Perſon, and therefore ſaid to be, The Father of our Lord Jeſus Chriſt. For the particle foreign, as Stephanus obſerveth, may be rendred by Et, ſed, tunc, etiam, &c. as the ſubject matter requireth. The Apoſtle doth in other places delight to uſe this expreſſion, Rom. 15. 6. 2 Cor. 11. 31. Epheſ. 3. 14. In which places the Apoſtle ſeemeth with much affection and cordial enlargement to make mention of this relative Title in God the Father; for this is the treaſure of our comfort; herein are all our mercies contained, that we and Chriſt have the ſame Father, he by Nature, and we by Grace. So that we are not to conſider of Gods paternal relation to Chriſt, as a ſpeculative doctrinal truth, but as practical, and the ground of all conſolation to us. Hence John 20. 17. Chriſt by way of comfort tells them, He aſcends to his Father, and their Father. And indeed without Chriſt we cannot behold him as a Father, but as a ſevere and dreadfull Judge. Only when we ſay, this Doctrine of the Fathers relation to Chriſt a Sonne, is ſo full of comfort, you muſt not underſtand it abſolutely and nakedly, as the ſecond Perſon in the Trinity, but as aſſuming the humane Nature into a Perſonal Subſiſtency; Therefore he ſaith, The Father of Jeſus Chriſt, which is the deſcription of his Perſon in both his Natures. So that we muſt not look upon the Sonne as the ſecond Perſon alone in the Trinity, but as aſſuming our Nature; for otherwiſe the truth would be no wayes comfortable to us, if the Sonne of God had not alſo been made man. The Obſervation ſhall be the words in the Text, viz.
That God is the Father of our Lord Jeſus Chriſt.God is the Father of our Lord Jeſus Chriſt.
Which truth ſhall be firſt explicated, and confirmed Doctrinally, and then illuſtrated Practically. As for the Doctrinal part, the Socinians they have raiſed up much duſt, and have obſcured the point, with their ſubtill heretical depravations. For whereas the Church of God formerly did believe Chriſt to be the Son of the Father by eternal generation: They deny this reaſon, and aſſert ſome new ones of their own invention. Yea, and the Remonſtrants alſo, though they aſſert Chriſts Sonſhip from the Father by eternal generation, yet they affirm alſo a ſecond way of communication of this Sonſhip, and that is, By a gracious vouchſafing of ſupream power and glory to him. So that they muſt acknowledge two filiations in Chriſt, the one Eternal, by that ſecret and ineffable generation; the other Temporal, or in time, viz. A gracious communication of ſupream power and glory to him. But this is falſe, as is to be ſhewed. But to explain this, Conſider,
Firſt, In the Scripture we read of four ways, whereby a perſon may be entituled Propoſitions explaining, how Chriſt is the Son of God.to be the Son of God, and to have God his Father. (For as for that more common and general notion, whereby God is ſaid to be a Father in reſpect of Creation, and ſo to all men, Iſa. 54. 8. And the Apoſtle ſanctifieth that expreſſion of the Poet, For we are his off spring, we do not here meddle with.) And
1. There is a Sonne of God by Creation after the Image of God. Thus Adam, Luk. 3. ult. is called, The Sonne of God, and the Angels alſo, Job 1. 6. Theſe are the Sonnes of God, and have him for a Father, becauſe they they were at firſt created after his Image in holineſs.
2. God is a Father by gracious Adoption. Thus all believers have received The Spirit of Adoption, being thereby enabled to call God, Abba Father.
3. A Perſon is ſaid to be the Sonne of God, by communication of ſome power and office. Thus our Saviour argued from the leſſe to the greater, That if they were gods, to whom the word of God came, viz. who were appointed by God to be Magiſtrates, how much more was he God?
Laſtly, There is the Son of God by eternal generation, and thus Chriſt is onelyonly. Hence he is called, His only Sonne.
Secondly, Take notice, That Chriſt is called the Sonne of God, only from one respect, and that is becauſe of eternal generation from the Father. It is not my purpoſe to enter into a Diſpute about this ſecret and unſpeakable myſtery. This is enough for us to know, That Chriſt is never called the Sonne of God, or God ſaid to be his Father, but becauſe of that eternal generation, as the Apoſtle proveth, Heb. 1. from Pſal. 27. Thou art my Sonne, This day have I begotten thee, which is ſo attributed to Chriſt, that thereby he hath a ſupereminency to all the Angels, who yet are called the Sonnes of God, upon a gracious foundation. Hence
1. Chriſt is not called, The Sonne of God, becauſe he is predeſtinated to be the Mediator of his people, 1 Pet. 1. 20. For he is not therefore the Son of God, becauſe fore-ordained to be Head of his Church; but this latter doth preſuppoſe, and is grounded upon the former, becauſe he was the ſecond Perſon in Trinity, and Son of the Father, therefore was he ordained thus to be a Mediator for his people.
2. Chriſt is not called the Sonne of God, becauſe of his Incarnation, or that wonderfull manner of the production of his Humane Nature in the womb. Indeed ſome orthodox Divines, and ſo Maldonate the Papiſt do grant, That Chriſt was called the Sonne of God, becauſe of that extraordinary conception, Luk. 1. 32, 35. for the Evangeliſt ſeemeth to favour ſuch an interpretation, becauſe when the Angel had ſaid, The holy Ghoſt ſhould overſhadow the Virgin Mary, he preſently addeth, Therefore alſo that holy thing which ſhall be born of thee, ſhall be called the Sonne of God. Now though theſe men hold Chriſt was called thus, the Sonne of God, becauſe of that extraordinary and peculiar way of the production of his Humane Nature, yet they acknowledge his Sonſhip by eternal generation alſo. But it is well obſerved by other learned men, That it is an impudent conceſſion to the adverſaries of Chriſts Divine Nature, to grant Chriſt is ever called the Sonne of God, but becauſe of eternal generation. And therefore that expreſſion, Therefore alſo, &c.] is not an argument from the Cauſe, but the Sign: That extraordinary conception was not a Cauſe, but a true and ſure Sign, that he was the Sonne of God, and therefore it's ſaid, He ſhall be called, not be the Sonne of God, which relateth to the manifeſtation and notification of it. And no doubt the Angel doth allude the ninth of Iſaiah, where a Virgins bringing forth a Sonne, is made a Sign of his being Emmanuel, God with us. For if this extraordinary conception had been a cauſe of this filiation, he would rather he called, The Sonne of the holy Ghoſt, then of God the Father, becauſe immediately conceived by him. Neither is that of Maldonate true, excepting againſt this interpretation, That a pure man might have been ſo conceived by the holy Ghoſt, and it would not follow that he was God properly. For beſides that, it is a bold aſſertion to ſay ſo, we muſt take this extraordinary conception in its circumſtances, as it was fo promiſed by the Prophet, and thus it could not agree to any but to God.
3. Neither is Chriſt called the Son of God, becauſe of his ſanctification and miſſion into the word, as John 10. 35. Nor
4. Becauſe of his Reſurrection from the dead. His eduction from the earth, as it were a womb to life, being like a new birth. Nor
5. Becauſe of his being placed at the right hand of God, Heb. 1. 4. For although in thoſe Texts, Chriſt is proved to be the Sonne of God by his Sanctification and Miſſion into the world, by his Reſurrection, and by his Exaltation, yet not ſo as if theſe did make him to be a Sonne. So that he was not a Sonne before, but by way of declaration and manifeſtation. When theſe things were done, there was a plain diſcovery that he was the true and proper Sonne of God, he was the Sonne of God from all eternity; but none could ſo riſe, and be exalted, but he who was ſo. And therefore the Socinians, who make Chriſt the Sonne of God by degrees, by his Incarnation, and firſt, and afterwards more perfectly a Son in his Exaltation, do moſt palpably wreſt the Scripture.
The Summe therefore of this Diſcourſe is, That as Chriſt was called the Sonne of man, only becauſe born of a woman; ſo the Sonne of God only, becauſe by eternal generation he was of the Father. Therefore the Apoſtle asketh this Queſtion, To which of the Angels (then much leſs men) ſaid he, Thou art my Sonne, &c? which muſt be in a peculiar tranſcendent ſenſe; for in a common general one, Angels are called the Sons of God. And indeed to be a Sonne by eternal generation, and then afterwards by gracious communication doth imply a contradiction. For amongſt men, he that is truly ſuch a mans ſonne by natural generation, can never for any adventitious reaſon, be properly called his ſonne afterwards. If then God be the Father of Chriſt by generation, then he is not by any other ſuppoſed wayes of gracious communication. And that Chriſt is a Sonne in a tranſcendent way to Angels and men, appeareth fully by the expreſſion of the Apoſtle, Heb. 5. 8. Although he was a Son, foreign, yet learned obedience by thoſe things in which he ſuffered. From whence we ſay, Chriſt was a Sonne, not according to his Humane Nature, for ſo he was to ſhew obedience, Mal. 1. 6. but in that ſenſe wherein he could not obey, viz, in his Divine Nature: Therefore it's a diſcreet Axiom or Propoſition, Although he was a Sonne.
This being laid as a foundation, let us come to conſider this as a ground of our How Chriſts being the Son of God is the foundation of a Chriſtians comfort.comfort. For you may ſay, Why is God to beſa bleſſed by us? Becauſe he is the Father of Jeſus Chriſt. For what doth that appertain to us? Indeed to wicked and ungodly men, who periſh in their ſins, this makes no more for their comfort, then for apoſtate Angels, whoſe nature Chriſt took not upon him: But as for the godly, the true believer, this is the foundation of all their comfort. For
Firſt, In that he is the Father of Chriſt, by this means he cometh to be the Father in him. For ſeeing Chriſt is ours, then he who is the Father of Chriſt muſt be our Father alſo, as will appear in the ſecond place. But the firſt conſideration of comfort is, That Gods paternal relation to us, is grounded upon the Fathers relation to Chriſt; Chriſt merited at Gods hands, that he ſhould be a reconciled Father with us; for without Chriſt, God is not the Father of mercies, but a dreadfull and terrible Judge, He is a conſuming fire, and we cannot with any confidence draw nigh to him, but through Chriſt; God aſſumeth a new relation to us, of a Judge he becometh a Father. So that we ſee, this is the fountain of all our comfort: Therefore is God a Father to us, becauſe he is to Chriſt; and this is the reaſon, why the Apoſtle mentioneth (as you heard) this Title ſo often with Doxologie, becauſe without Chriſt, God is not a Father; We cannot expect a drop of mercy, or the leaſt glimpſe of favour from him.
Secondly, This relation of God the Father to Chriſt, is of great comfort to us, becauſe of our union with Chriſt. When we by faith are made one with Chriſt, then we have the ſame Father as he hath; and this is a ſecond ground of our comfort. The Apoſtle calleth him, The Father of our Lord Jeſus Chriſt, becauſe our Lord, our Jeſus, therefore God is our Father, The Devils and wicked men, becauſe they cannot truly ſay, Our Chriſt, therefore they cannot call God, Our Father. It's then our union with Chriſt, that doth entitle us to God a Father, as well as Chriſt himſelf. As it's with the wiſe, when married to an husband, then the husbands father is her father, and what relations he hath, ſhe is alſo received into. Thus it is here, when the ſoul by faith receiveth Chriſt, he is thereby made the Sonne of God, and a co-heir with Chriſt: They have now the ſame Father; Chriſt is become their brother to them: Oh what an unſpeakable and glorious priviledge is this, that Chriſt ſhould not diſdain us, or be aſhamed of us, but call us brethren, and make us to have the ſame Father with him I Did faith improve this by lively meditation, what joy and quietneſs would it produce in our hearts?
Thirdly, This is greatly for our comfort, Becauſe though there be ſome diſtance and inequality, yet we may upon the ſame general grounds plead the bowels of a Father, and all the effects of fatherly love, as Chriſt himſelf may. Will not the Father deny Chriſt? neither will he us. Will not the Father reject Chriſt? neither will he us; he is become a Father to us, as well as to him. Indeed there is a great diſproportion between Chriſt and us in this paternal relation; he is by Nature, we by Grace; he is the only begotten Sonne, we adopted ſons; he is perfectly holy, and the meritorious cauſe of this relation for us. Therefore the Socinian doctrine is to be abhorred, who makes Chriſts Sonſhip, and that of believers, to differ only in degrees, not in kind. Yet in the general, becauſe by him, God is made a Father, we may improve it, in what we have his promiſe for, as Chriſt himſelf did. Hence 2 Sam. 7. 14. what is ſpoken of Solomon, as a type of Chriſt, and in the general is true of all believers, the Apoſtle Heb. 1. applieth to Chriſt, as in ſuch particulars:
1. The fatherly love and bowels which Chriſt found from God in all his exerciſes and agonies, the like may we expect to find. Did Chriſt ſay, when his Diſciples left him, That he ſhould not be alone, becauſe the Father was alwayes with him? The ſame may every true believer affirm, when he may be left alone; if in perſecutions, thy friends, thy acquaintances forſake thee: If father and mother (as David ſaid) ſhould leave thee, yet this Father is alwayes with thee. So that although thou art not comparable to Chriſt, either in thy natures, perſons or graces, yet remember the ſame fatherly love is common to both. Hence Job. 17. 23. That they may know that the love wherewith thou loveſt me, is in them. In them] by way of ſenſe and experience, by way of knowledge and certainty.
2. As God is a Father to Chriſt thus in love, ſo alſo he was in hearing of his prayers, which he put up as man, or as Mediator. Father (ſaith Chriſt) I know thou heareſt me alwayes, John 10. And therefore in that wonderfull prayer of his, that his ſoul poured out before his death, his compellation unto God is, Father. And thus alſo God being a Father to us, he will hear all our requeſts that are according to his will. It is true, God the Father heareth his only begotten Sonne Chriſt, becauſe of the full and abſolute Image of himſelf in him. There is no ſinne, no blemiſh, nothing blame-worthy in Chriſt; but in us there are many imperfections: There is juſt cauſe to reject our prayers; but yet becauſe we are in Chriſt, therefore for Chriſts ſake, and in his Name they are accepted, his incenſe perfumes their prayers. It is through Chriſts obedience, that God ſmels a ſweet ſavour in our holy performances. So that Chriſt indeed he was heard for his own ſake, and in his own Name; but we are in Chriſts Name. So that you ſee the redundancy of that paternal relation to Chriſt in his benefits even to us alſo. Other properties we might enlarge in, but it is eaſie to the good heart to ſuggeſt them to its ſelf, as the eternity, and the unchangeableneſſe of this relation to them, as it was alſo to Chriſt. Hence 1 Pet. 1. Chriſt being from all eternity and unchangeably fore-ordained to be their Head; they were alſo then comprehended in that gracious Decree of God. Only this difference you muſt alwayes obſerve, That God becometh our Father otherwiſe than Chriſt; for the Father begat him from eternity, not by grace, and from his meer free-will, as if he might have … begotten him: No, for he was the Sonne of his Father, by a neceſſity o… immutability (though ſome adde, we may ſay his generation was both by nature and free-will, as not being inconſiſtent with one another:) but as for us, God makes us his ſons from his meer good pleaſure; he might have refuſed to adopt any one to his Sonne; he took infinite delight in his only Sonne, which was from all eternity: So that it was the riches of his grace, and the freeneſs of his bounty to adopt us for his ſons, with Chriſt his natural Son.
Uſe of Inſtruction. Is God our Father, by being the Father of Chriſt? Doth our union with Chriſt, intitle us to that Father, and other unspeakable benefits, which he hath? Then let the Chriſtian ſoul meditate on this more. Adam and Angels were the ſons of God, but that was by creation; God is thy Father upon a more certain and enduring ground, which is union with Chriſt. What enemies are you to your own peace and grace, while you look upon your ſelves as divided from Chriſt? If the wife make her ſelf a diſtinct perſon from her husband, ſhe hath no benefit by the Law, ſhe cannot recover any advantages, but all muſt be done in her husbands name, and in his title. Thus it ſhould be with thee; pray in Chriſts name, comfort thy ſelf in Chriſt, meditate upon God in Chriſt. The time is coming, when Chriſt only will be in requeſt, when at the day of Judgement, the voice ſhall be, Go ye curſed, becauſe not in Chriſt; Depart into everlaſting fire, becauſe not in Chriſt. This then ſpeaketh nothing but terror to the ungodly, who are not branches in him; they cannot have the leaſt comfortable or hopefull thought of God; being not in Chriſt, they have none of Chriſts righteouſneſs.