An Expository Comment on 2 Corinthians 1, Exposition · Sermon 120
SERM. CXX.
Our Lord Chriſt is the Son of GOD.
2 COR. 1. 19.
For the Sonne of God, Jeſus Chriſt, &c.
VVE heard what was the Subject matter of Pauls Preaching, even the Lord Chriſt, who is deſcribed from his Natures, and Office.
The firſt is, His Divine Nature, in the former words, The Son of God. What is neceſſary for the Explication of this, ſhall be brought in the Amplification of the Doctrine; which is,
That The Lord Chriſt is the Son of God.
This is the greateſt and moſt glorious Attribute that can be given to him. It The Lord Chriſt is the ſon of God.is for this that all adoration and divine worſhip is due to him. It is for this that we are commanded to put our truſt and confidence in him. Had he not been truly God, he could not have been our Mediator, nor purchaſed our Salvation for us. No meer, pure creature, Man or Angel, could accompliſh this work, but he that is our Saviour muſt be Immanuel, God with us. I ſhall not inlarge my ſelf, concerning the dignity of this Subject, but briefly diſpatch all I ſhall ſay at this time. And,
Firſt, When we ſay, He is the Son of God; the meaning is, ſo that he is truely and properly of the ſame Nature with God. It is not to be underſtood diminitively, 1. He is truly God.as if he were not the moſt High God, and Jehovah; but diſtinctively, in reſpect of the Father, he is the Son of the Father; ſo that, he hath the true nature with God, though not the ſame perſonal propriety with the Father. As then he is called the Son of man, becauſe he hath the ſame nature of a man, ſo alſo the Son of God, becauſe he hath the true nature of God; and therefore, Rom. 9. called God, bleſſed for evermore. And indeed, he that hath the Titles of Jehovah, the Properties of Jevovah, that doth thoſe works only which Jehovah can do, he muſt needs be ſo the Son of God; that alſo he is God himſelf. And had not Chriſt been truly God, it be hoved him to have denyed it, when it was attributed to him. But, Phil. 2. He thought it no robbery to be equal with God. Such was Chriſts Humility, ſuch was his love to his Fathers glory; ſuch was his care to inſtruct his Diſciples in that which was neceſſary to Salvation, that above all things he would have forewarned them, not to have taken him for the true High God, if he had not been ſo. How ſolicitous was John Baptiſt, that he might not be thought the Chriſt? How paſſionately affected were Paul and Barnabas, when the Heathens called them Gods, and would have attributed divine worſhip to him? Would not Chriſt have much more diſclaimed theſe things, had it not been his due belonging to him? That he ſhould be acknowledged the true God, equal with the Father. For, though indeed, at ſometimes he ſaith, The Father is greater than I, and he maketh himſelf as ſent from God, to do his will; yet, then he ſpeaks that in reſpect of his Office, as Mediator; and ſo he is the Servant of God, appointed to do his will, in reference to the Salvation of Mankinde.
2. Hence, he is not the ſon of God in thoſe Reſpects, which others are called ſo 2. He is not the ſon of God as others are called his ſonnes: as 1. By Creation. 2. By Regeneration. 3. Becauſe of their dignity.in the Scripture: as Firſt, Some are called The ſons of God in respect of creation: becauſe they had their being immediately from God. Thus Adam is called the Son of God. 2. Some are called the ſons of God, becauſe of Regeneration, and Adoption, as all the godly are: neither is thus Chriſt called the ſon of God. Laſtly, ſome are called the ſons of God, becauſe of their excellent Dignity and Priviledg; in which ſenſe the Angels are called the ſons of God. But Chriſt is called in ſuch a ſenſe the Son of God, that it cannot be attributed to any but him; and therefore, ſometimes is called the OnelyOnly ſon of God; ſome imes the OnelyOnly begotten ſon of God. And therefore none elſe may be called the Son of God in that reſpect he is.
3. He is therefore called the ſon of God, becauſe begotten from Eternity of the 3. He is therefore called the Son of God, becauſe begotten from eternity of the Father.Father. He is not called a Son in a metaphorical, but proper ſenſe, and that by Generation; Thou art my Son, this day have I begotten thee, Pſal. 27. which, though applied in the New Teſtament, Act. 13. 33. to Chriſts Reſurrection, when God raiſed him from the Grave, yet that is to be underſtood in reſpect of Manifeſtation and Declaration only: then he was powerfully manifeſted to be indeed the only begotten Son of God. That this begetting of him was from Eternity appeareth, Mich. 5. 2. Whoſe goings forth have been from of old, from everlaſting. He is not then called the Son of God in the ſeveral ſenſes the Socinians Aſſigne; as, becauſe inaugrated to be a Prophet of his Church, nor becauſe of that miraculous Conception and Nativity: nor, becauſe, upon his Reſurrection he was inveſted with Lordly Dignity and Dominion, but becauſe he was from all Eternity begotten of the Father. As for that Paſſage in Luke 1. 3. where the Angel ſpeaking of the overſhadowing by the Holy Ghoſt, addeth, Therefore alſo, that holy thing, which ſhall be born of thee, ſhall be called the Son of God: which hath prevailed with ſome, though Orthodox, ſo far, as to make that miraculous birth a ground of his Sonſhip to God. The beſt anſwer is, That it is an Argument from the ſigne, not from the cauſe; becauſe he had ſuch a miraculous conception, this did declare, that he was the Son of God. This muſt needs be ſo, becauſe he was called the Son of Man from that birth: now he could not be called the ſon of man, and the Son of God, from the ſame fundamental reſpect. It is neceſſary then to inform your ſelves in this fundamental Article, that Chriſt is the Son of God; and in what ſenſe he is ſo. For the Socinians acknowledg him a God, but an appointed one; a made and conſtituted one. Therefore Smal…ius the Socinian inſcribeth his Book, de Divinitate Jeſu Chriſti, not Deitate; he confeſſeth the Divinity of Chriſt, but not the Deity. Now they were called Divi amongſt the Heathens, who were made Gods after their death.
4. When he is called the Son of God, and that properly, this doth neceſſarily 4. He was begotten of the Father.imply, that he was begotten of the Father. And in this Conſideration the humane thoughts of men would be much ſcandalized, if they did not ſubmit to Scripture. How many Hereticks blaſphemouſly have derided at this, becauſe we ſay, God had a Son, and that he is begotten of the Father? But we muſt know, there is a threefold Generation. Firſt, Phyſical, of man begetting a man, and this is accompliſhed with manifold Imperfections. 2. Metaphorical, in which ſenſe Philoſophers do often ſpeak of the Conceptus mentis, that the minde doth degignere verbum; which inſtance ſome learned Divines delight to uſe in the Illuſtration of this Myſterious point. 3. There is an hyperphyſical or ſupernatural Generation, above the way and courſe of nature; and in this ſenſe the father is ſaid to beget the ſon: ſo that, we are to remove all thoſe Imperfections, which adhere to humane Generation, eſpecially that of Separation and Multiplication. For amongſt men, when the Father begets the Son, there is a multiplication of a new Eſſence; and then a Diviſion or Separation of the Sons Eſſence from the Father; ſo that, although the Son hath the ſame ſpecifical Eſſence with the Father, yet not the ſame numerical Eſſence: whereas in this ſupernatural Myſtery, there is no diviſion, or diſtinction of the Eſſence, but of the Perſon.
5. Becauſe theſe Myſteries ſeem very difficult to fleſh and blood, therefore under 5. In theſe Myſteries we muſt adhere wholly to the teſtimony of the word.all temptations we muſt adhere immoveably to the Word of God, believing the testimony thereof, and not attend to what humane Arguments ſuggeſt. Thou muſt no more regard the Socinian Cavils, than Hezekiah was to do the railing Language of Rabſhaketh; and we are the more ſolemnly ingaged hereunto, by our Baptiſme; for that is a Dedication of us to the Name of the Father, Son, and Holy Ghoſt. Though there is a Diſtinction in Order; firſt the Father, then the Son; yet none in Dignity, and therefore, its the name, not the names. That place alſo of John, howſoever Socinians would wreſt it, ſtands like Mount Zion, yea firmer than that, 1 John 5. 7. There are three that bear record in heaven, the Father, the Word, and the Holy Ghoſt, and theſe three are one. When a man taketh off his heart from the Scripture, and beginneth to think, How can the Infinite Majeſty of God have a Son, how can he have the ſame Eſſence, and yet be a diſtinct Perſon, whether did he beget this Son naturally or freely, whether from Eternity or in time; and if he might beget one Son, why not more? while (I ſay) thy Imperfect low Soul is arguing after this matter, fly from theſe temptations of Reaſon, as Joſeph from his Miſtreſs; captivate thy underſtanding to Scripture-teſtimony, hide thy head in this cloud, as it were, and put off thy diſcuſſion of it, till thou come to that perfect Academy in heaven, where we ſhall no longer know in part, but compleatly and perfectly. Hence thoſe Hereticks, who deny Chriſts his Godhead, that they may the more ſecurely indulge themelves in theſe Blaſphemous Doctrines, make Reaſon the Judg of all Controverſies in Faith, The Scripture muſt be ſubmitted to reaſon, not Reaſon to Scripture. This Reaſon is made the ſtandard to weigh all things by. But Bernard ſaid well, quid tum contra rationem, &c. What is ſo much againſt Reaſon, as to think to comprehend by reaſon the things above reaſon? Such Pigmeis cannot meaſure the Pyramides. Yet this is not ſpoken as if that it were againſt true and ſolid Reaſon, that the Infinite God ſhould have a Son: it is one thing, to be above Reaſon, another thing to be contrary to it. Now the cauſe of all that unhappy miſcarriage in this matter is, becauſe we are apt to judg of God, according to our thoughts of a man. When we hear of the Father, and his only begotten Son, we are apt to think it muſt be ſo in the Divine nature, as it is with the humane: we apprehend all alike. But thou muſt know, as the nature of God is incomprehenſible, ſo is this begetting of his Son. Thou that art not able to comprehend the nature of God, how canſt thou reach to the manner of the Begetting of his Son? Let us therefore ſatisfie our ſouls with the belief that it is ſo, not daring curiouſly to ſearch into the manner how, leſt like moaths flying about this light, we be at laſt conſumed by it.
6. That we may the more firmly believe this truth of Chriſts being the Son of 6. He is Antichriſt that denies the Son to be God.God, we are to remember, that the Scripture maketh this Antichriſtianiſm; So that, he is an Antichriſt, that denyeth the Son to be God, 1 John 2. 22, 23. He is Antichriſt that ſhall deny the father, and the ſon. Whoſoever denyeth the Son, the ſame hath not the father. Here we ſee, that theſe are inſeparable, the Son and the Father; he that denieth the one, muſt neceſſarily deny the other; for they are eſſential Relatives, depending upon one another. The Jews, the Turks, they hold one God; but becauſe they deny Chriſt to be the Son of God, they deny the Father. It is not enough to acknowledg one true God, but we muſt alſo acknowledg him to be the Father of Chriſt, and Chriſt to be his Son: without this there is no Eternal life to be had, as 1 John 5. 20. We are in him that is true, even in his Son Jeſus Chriſt; This is the true God, this is Eternallife. The Socinians alſo differ but gradually in their impiety from the Turks, and therefore, no wonder if ſome of them have fallen into Mahumetiſme; for they make Chriſt to be a meer man, though a conſtituted Lord and God; and therefore they deny the Father and the Son: and although they pretend it is their conſcience, that out of reverence and regard to the honor of God the Father, they dare not affirm the Son to be equal God with him, yet it is plain, that there is no jealouſie between Father and Son in point of honor; but the Father commands us to honour the Son, and the Son alſo to honour the Father. For, how clear is that? John 5. 23. That all men ſhould honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father. And therefore all thoſe Blaſphemous Doctrines, which tend to the Diſhonour of Chriſt, as the Son of God, do alſo tend to the diſhonour of God the Father. So that, it is no wonder if he be made an Antichriſt, that doth ſo. For their is a political Antichriſt, who oppoſeth Chriſt in his Offices, and while pretending to Chriſt, doth oppoſe Chriſt: ſuch is the Pope of Rome: and a Doctrinal Antichriſt: and they are thoſe who deny Chriſt, either to be God or man. When therefore you hear how much this peſtilential Doctrine of Socinianiſm prevaileth, that men dare boldly plead againſt the Godhead of Chriſt, tremble at it, humble thy ſelf under the want of love to the truths of God; take heed of pride, ſelf-conceit, contempt of the faithfull Guides God hath ſet over thee; for thoſe ſinnes do hurry men headlong into everlaſting Perdition: thoſe ſpiritual Judgments of God upon mens parts, and intellectual abilities are the moſt dreadfull of all.
7. The ſpirit of giddineſſe and contradiction is juſtly fallen upon thoſe, who have 7. The ſpirit of giddineſs hath juſtly fallen upon theſe that deny Chriſt to be God.denied this eſſential Deity of Chriſt; inſomuch that one party will not acknowledg the other Chriſtian. For ſome of them hold, that becauſe Chriſt is not truly God, therefore he is not to be praid unto; neither doth Religious Adoration belong to him. The other, they affirm, becauſe he is an appointed Lord over the whole world; and ſo, though not a God by nature, yet by Office: and ſeing that the Father hath given him the Dominion of the world; therefore Prayer, and all Divine Worſhip is to be attributed unto him. Volkelius the Socinian handling this Queſtion, de ver â Relig. lib. 4. c. 11. Whether it be lawfull to pray to Chriſt, declareth his minde, in two Aſſertions. 1. That we may lawfully pray unto Chriſt alwayes. And 2. That we are not alwayes bound to it: yet addeth, that we might deſervedly be thought not worthy of the Chriſtian Name, if we ſhould refuſe to call upon him. But all this is meer impiety; for it is impoſſible to call upon God the Father, and not alſo to call upon Chriſt: and when one Perſon is prayed unto, the other is not neglected, but included. And therefore, how thoſe Socinians by their Principles can maintain the Religious Adoration of Chriſt, againſt Franciſcus David, let them look to it.
Let us proceed to make Uſe of this. Is Chriſt the Son of God? Then with the Scripture let us admire that Love and condeſcenſion of the Father, who ſent his only Son to become a moſt ignominious and accurſed man for our ſakes. The Myſtery of the Doctrine, and the Myſtery of his love are both incomprehenſible: the one is above our underſtanding, the other above our affections. What may not God exſpect from us, who hath done ſo much to us? God made man, God made weak, miſerable, and crucified man, to redeem us from our ſinnes. What ſtrong Obligations doth this lay upon us, to make us for ever to abhor all ſin? All the Arguments of moral Philoſophers againſt ſin, are but like a wooden dagger to this Goliahs Sword. Here is fire enough to melt the tougheſt iron. Was God made man to remove ſin, and ſhall thou yield thy ſelf up to it? What remedy will prevail if this do not?