A Stock of Divine Knowledge, Chapter 26
OF GOD THE SONNE. CHAP. XXVI.
HEB. 1.5. Thou art my Sonne.
THE firſt perſon is the Father, of whom we have ſpoken: the ſecond perſon is the Sonne, of whom we are now to ſpeake: the ground of both, this text of Scripture will manifeſt.
Queſt. What is the Sonne?
Anſ. He is the ſecond perſon in the Deitie, begotten of the Father, redeeming the World. To open this deſcription: the Scriptures ſpeake of the ſonnes of God, foure wayes:
Firſt, by Creation; and ſo are principally men and Angels: whereupon, in the firſt of Iob, the Angels are ſaid to be the ſonnes of God: and ſo Mal. 2.10. men are ſaid to be the ſonnes of God; we have all one Father: ſo Luke 2.3. Adam is ſaid to be the ſon of God, and ſucceſſively all mankinde.
Secondly, by Regeneration; and ſo all the elect being begotten anew, are ſonnes, Rom. 8.15, 16. they that have the ſpirit of God, are his ſonnes, Gal. 3.16. by faith we are all the ſonnes of God, Gal. 4.6. becauſe we are ſonnes, &c. many ſuch teſtimonies there are, but they are needleſſe to our purpoſe.
Thirdly, by Generation, and ſo the ſecond perſon in the deitie, is begotten of his Father.
Fourthly, by Union, and ſo onelyonly the humanity of Chriſt, by that union it hath with, and ſubſiſtance in the ſecond perſon, is the Sonne of God, though naturally the ſonne of Mary. As a woman is ſaid to be ſuch a mans childe, when ſhe hath married his ſonne; and as the ſoule is not naturally begotten, but joyned to the body, yet we ſay the ſoule and body are but one; ſo the humane nature of Chriſt is the Sonne of God, by way of perſonall union: now that Sonne which we ſpeake of, is not by creating, nor recreating, nor uniting, but by generation, of whom we ſay he is a perſon, and the ſecond perſon in order, not in time, as we have ſhewed of the Father; this we adde as a difference, that he is a ſecond perſon of the deity: my reaſon is, becauſe I would by this prove that he is God; for the Father, none doe make queſtion, but for the Sonne they doe, therefore we will manifeſtly prove, that he is the ſecond perſon in the deity, coſubſtantiall with the Father; we manifeſt this, Iohn 5.7. There are three that beare witneſſe, of what? namely, that Chriſt was the Sonne of God, and the Sonne of Mary: it ſhall ſuffiſe us therefore; firſt, his Father witneſſeth at his Baptiſme, and transfiguration; at his Baptiſme, Mat. 3.7. This is my beloved Sonne, &c. at his transfiguration, Mat. 17.5. So then it is manifeſt by the teſtimony of the Father, that he is the Sonne of God by generation. Secondly, the Word witneſſeth it, that he is the Sonne himſelfe, Iohn 3.16. God ſo loved the world that he gave his onelyonly begotten Sonne: not to ſtand upon this (his onelyonly begotten Sonne,) then he muſt be a Sonne by generation: but it is added, whoſoever beleeveth in him ſhall be ſaved: never was there any other Sonne of God, that could deliver any, no, not from temporall deſtruction, much leſſe from eternall, by beleeving onelyonly in him: but this Sonne of God doth ſo; for what ſaith the Prophet, though theſe three, Noah, Daniel and Iob were there, they ſhould ſave neither ſonne nor daughter, but their owne ſoules; therefore it followes, that this Sonne muſt needes be God: adde to this, Iohn 11.17. The Father workes hitherto, and I worke: it is as much to ſay, I am God: how gather you that? it was a phraſe ſo apparant among the Iewes, that he would make himſelf God (by calling himſelfe the Son of God,) that they challenged him with blaſphemy, becauſe he ſaid he was the Sonne of God Ioh. 10.30. I and the Father am one: there is the unitie of the Eſſence, and diſtinction of perſons: one, how? one in will, and power, and Eſſence; and therefore it was, that they went about to kill him; he asked them, why will you kill me? they anſwered him, becauſe thou being a man, makeſt thy ſelfe God: againe, Iohn 11.4. concerning the death of Lazarus, this was done to the glorifying of God, and that the Sonne might be glorified; marke what he ſaith, that the ſickneſſe of Lazarus, and his death, was for the glory of God: how? for the glorifying of God? for the glorifying of the Sonne of God; intimating unto us, that the Sonne of God, and God are all one; ſo that all theſe ſerve for the teſtimony of the Sonne. Thirdly, the teſtimony of the holy Ghoſt, who gave no ſuch teſtimonies as theſe, but gave teſtimony by the Prophets and Apoſtles, for he ſpake by them, as Iſaiah 9.6. he ſhall be called the mighty God; wherein he ſhewed that he was God: it is not ſaid, he ſhall be made the mighty God: not by office, (ſo men are:) And though the name god, is given to men, yet the omnipotency of God, Iehovah, is given to none but God; and in the ſame place he is called the Father of eternity, therefore he muſt needs be God, Gen. 22.1. God appeares to Abraham, and that God was Chriſt; that appeares in the ſecond verſe, becauſe he commands him to doe that which was contrary to the Law, namely, take thy Sonne, &c. who could command this but God, and not ſinne? this was not the Father, becauſe that in the 11. verſe, he is called the Angell of the Lord, but never was the Father called the angell of any; therefore it muſt needs be the Sonne: but was it not a created Angel? no: that appeares, becauſe in the 22. verſe, he ſaith, becauſe thou haſt not ſpared thy ſonne for my ſake, &c. and therefore it muſt be the Sonne of God, and alſo by reaſon of that ſame which is added, it cannot be any other but the Sonne, becauſe he bids him ſtay his hand: and finally, in the 16. verſe, he ſweares by himſelfe, that he ſhall be rewarded, which no created angel could doe, and therefore it muſt needs be the Sonne, Phil. 2.6. he thought it no robbery to be equall with God; that is, in ſuch eſtate, that God was: ſo Col. 2.9. the godhead dwelt bodily in him; that is, the whole deitie; and not as ſome would diſtinguiſh his divinity, for then it might have bin ſome qualities, but he ſaith the deitie.
The next thing is, his propertie; he is the begotten Sonne, it muſt needs be the Sonnes property, and this is conſidered, Pſal. 2.17. Thou art my Sonne, this day have I begotten thee: (This place applyed by the Apoſtle to the reſurrection of Chriſt is not weakned, becauſe by the reſurrection his eternall generation was declared, Rom. 1.4. declared to be the Sonne of God, by the reſurrection from the dead:) ſo you heard Iohn 1.14.33.16. Col. 3.15. he is called the begotten Sonne of his Father. The Sonne is unbegotten in reſpect of his Eſſence, yet begotten in reſpect of his perſon, becauſe he had his perſonall exiſtence from his Father; begotten (here is to be underſtood with purging from all impurity) before all time, not in time; not out of the Father, but in the Eſſence of the Father: he is not begotten by any motion and corruption; he hath not part of the Eſſence, but the whole Eſſence, therefore all imperfection being taken away, he may be ſaid to be begotten.
Thirdly, by the worke of Redemption; redeeming the elect from their bondage wherein they were, from ſinne and ſathan, Rom. 4.9. we are ſaid to be juſtified by the blood of Chriſt, Rom. 8 Who ſhall lay any thing to the charge of Gods choſen? it is Chriſt that juſtifies, &c. Epheſ. 1.7. We have redemption through his blood, from ſathan, Luke 11.21, 22. the ſtrong man is caſt out, 1 Iohn 3.8. he came to diſſolve the works of the divell, and from death, he was made a curſe for us; and therefore the Apoſtle ſo triumphs, 1 Cor. 15.5, 6. Oh death! where is thy ſting? thankes be unto God, who hath given us the victory through Chriſt Jeſus: and ſo this deſcription is made plaine to you.
Queſt. Why doe you ſay, that he is the ſecond perſon in the Deity, and ſo God?
Anſw. Becauſe he is equall to God. Secondly, becauſe the name Jehovah, is given unto him. Thirdly, becauſe Eſſentiall Attributes, are attributed to him. Fourthly, proper workes, and ſo divine workes are given to him: to explane theſe.
Firſt, we ſay, he is equall to God. Iohn 16.15. All that the Father hath is mine. It is manifeſt, that there is equality; an adopted ſonne cannot ſay, that all, that my father hath is mine, he cannot chalenge it; but Chriſt chalengeth this to himſelfe: therefore, neceſſarily it muſt be, that he is God: Philip. 2.6. He that was in the forme of God, thought it no robbery to be equall with God: by forme is meant Eſſentiall forme, whereby he was equall to God, not an accidentually forme, as men are ſaid to be partakers of the divine nature; but if he have a forme that was equall to God, it muſt be an Eſſentiall forme; it appears, the Apoſtle ſaith, that he tooke upon him the forme of a ſervant: what was that? not the ſhape of man, but the Eſſentiall forme of a ſervant: ſo alſo he was in the Eſſentiall forme of God, and therefore equall to God. Col. 2.9. The Godhead dwelt in him bodily. If the ſon of man, be man, becauſe he hath all the parts of man, becauſe he hath the ſame kind by generation: Chriſt then having the ſame ſpirituall nature, muſt neceſſarily, be equall with God. The ſecond thing, the name Jehovah, is given unto him: a title as we heard before, which is given to none but the true God: ſo the Pſalmiſt, Pſal. 83.18. Thou whoſe name alone is Iehovah. That this is given to Chriſt appears, Ier. 22.5.6. ſpeaking of raiſing up a branch of David, he ſaith in the 6. verſe, They ſhall call him Iehovah our righteouſneſſe: and in 33. Chap. 15.16. verſes, He ſhall be called the Lord our righteouſneſſe. A multitude of other places might be noted: in the old Teſtament, he is called Jehovah; in the new Teſtament it is ſaid, that they tempted Chriſt, in the wilderneſſe, 1 Cor. 10.1.6. there it is ſaid, that they tempted the Lord; whence it followes, that the name Jehovah, was given to Chriſt. Thirdly, Eſſentiall Attributes are given to him, as in that place before, all that the Father hath is mine, eternity, omnipotency, &c. Iohn 1.1.2. In the beginning was the word &c. omnipreſency, being in every place; Matth. 18.20. Where two or three are gathered together in my name, there I am in the midſt of them. Matth. 28.20. I will be with you till the end of the world. Iohn 3.13. Who is he that aſcended, but he that deſcended? Intimating, that while he was upon the earth, he was in heaven, &c. omniſciency, knowing all things: Matth. 12.15. He knows the thoughts of mens hearts Iohn 21.17. Lord thou knoweſt that I love thee: for thou knoweſt all things; omnipotency, ſo it appears, Iohn 5 19. All that the Father doth, the ſame doth the Sonne; and all that the Sonne doth, the ſame doth the Father. Philip. 3.21. Being ſtrengthened by his mighty power, by which he is able to do all things: ſo that theſe things, being given to him, he muſt be God. Laſtly, proper workes of God, are given to him, as creation, that is given to him; Iohn 1.3. He created all things that were made. Heb. 1.10. The holy Ghoſt ſaid, that he created, and ſo the working of miracles, as to raiſe up the dead, theſe were the workes of God. Laſtly, divine worſhip is given to him, Iohn 5.23. That all men might honour the Sonne, as they honour the Father; That which is given to the Father, may be given to the Sonne; which could not be except he were God: &c. Iohn 4.14. You beleeve in the Father, beleeve alſo in me. Acts 7.50. Lord Ieſus receive my ſoule. So the Apoſtle, The grace of our Lord Ieſus Chriſt, be with you. Philip, 2. At the name of Ieſus every knee ſhall bow: that is, all ſhould worſhip him; therefore it neceſſarily followes, that he is God: &c. and ſo you have this explaned.
Queſt. Why is he ſaid, to be begotten of the Father?
Anſw. Becauſe he received the whole Eſſence by communication, not by alienation; in which there is no motion: Saint Ambroſe ſaith, the Sonne is begotten without paſſion, without action; ſo that he communicates the whole Eſſence to him. Col. 2.9. In him dwells all the Godhead bodily: Eſſentially, as a candle receives light without corruption; as the ſunne that communicates his beames, and hath no dimunition.
Queſt. But why ſay you, that he redeemes the elect?
Anſw. Becauſe he only tooke the nature of man; gave himſelfe as a price to ſet them free, from death, and hell, and reconciled them to God: from the worke of redemption, we exclude not the Father; yet notwithſtanding there is a difference, the Father ſends his Sonne, the Sonne gave himſelfe, the holy Ghoſt applies it, but the manner of redemption is far different; what is that? he tooke the nature of man, and ſo the word was made fleſh; and ſatisfied the juſtice of God; and thus he onelyonly paid the price: Mat. 20.28. He gave himſelfe a ranſome. Acts 20.28. He purchaſed them with his bloud. Titus 2.14. He gave himſelfe for them, that they might be a peculiar people unto himſelfe: and therefore he muſt be a perſon diſtinguiſhed: and thus we have runne thorough this deſcription.
Vſe 1. The uſe is, Firſt, for the matter of confutation: this muſt informe us, how we ought to beleeve to ſalvation, concerning the Sonne; that we may avoid their hereſies, which ſay, that he is not God by nature, but by office: neither may we thinke, that becauſe it is ſaid he is begotten, there was a time wherein he was not, for he was from eternity: Saint Baſil ſpeaking to them of his time, take heed of this, ſaith he, when we ſay that he was begotten: we doe not ſay, that he was after the Father; but ſhew whence he had his perſon, nor make him inferior in time; but ſhew that he had his perſon from the Father: take heed therefore of this; though we cannot ſee this, yet we are to beleeve it by faith: This generation of Chriſt, is to be adored by ſilence, and faith; and not to be enquired into; he was begotten, when there was neither time, nor ſpectator; neither was there any interpreter to tell us: Why then ſhould the minde of man imagine, and ſpeake of this any more? the Apoſtle Paul ſpeaking of his generation as man, 1 Tim. 3.16. ſaith, Great is the myſtery of godlineſſe: God manifeſted in the fleſh, this was a myſtery; if this was ſo great a myſtery, what is the divine generation? ſome ſhadow it after this manner: it is no unreaſonable thing, that the begetter, and the begotten, ſhould be both at one, and the ſame time: the minde begets a reaſon, the minde is the begetter, and the reaſon begotten, are both at one and the ſame time: Saint Auſtin ſaith, it is no abſurd thing, to ſay that the begetter, and the begotten, may be together: as there are in a candle lighted, two things; the light, and the fire; if the queſtion be, what is the cauſe of the light? the anſwer muſt be fire: but if we ſhould aske, whether the light, or heat, were firſt? we could anſwer, they are both together: if it may be thus in the creature, how much more in the creator?
Vſe 2. This in the next place, commends unto us, the love of Chriſt; though he was God, and equall to God the Father; though he was the eternall, and infinite God; yet he became our redeemer: the worke doth not ſo much commend his love, as the manner of the working; if compariſons may be here modeſtly admitted, it ſeemes, there is a greater love, that Chriſt doth manifeſt, then the Father, &c. the Father ſheweth his love in appointing, and ſending, and giving; but the Sonne gives himſelfe for us; the Fathers love is apparent, Iſai. 45.4.5. I will give men for thee &c. where God ſhewes his love, to the intent (ſaith the Lord) that I might free thee; I put thee into their hands, yet what are theſe? theſe are nothing in compariſon of his love, in redeeming his elect; he put his owne Sonne, into his enemies hands: ſo we may ſee, Iohn 3.16. So God loved the world. Rom. 5. God ſets forth his love, that when we were enemies, Chriſt died for us. Yet notwithſtanding, ſee the greatneſſe of the love of Chriſt in this, he being God, humbleth himſelfe to the loweſt degree, that he might redeem his: as firſt, he tooke fleſh. Secondly, he dies. &c. Now all this, is grounded upon this, that he being God, humbleth himſelfe, (laying aſide all his glory) to the death of the croſſe: What ſhall I ſay, what could he have done more? this amplifies the love of Chriſt, to give himſelfe freely; there was no neceſſity of nature, or ſinne compelled him; but meerly voluntarily, that he might redeem us: Saint Auguſtine ſaith, doe you thinke, that the ſpears could have pearced him, unleſſe he himſelfe, had ſuffered it? as he ſaith, Matth. 26. I could intreat my Father, and he could give me more then twelve legions of Angels: but yet he being the mighty Sonne of God, laies all aſide, and puts on all baſeneſſe: what of all this? this ſhould provoke us to thankfullneſſe, (as David in 116. Pſal.) to ſay, What ſhall I render to Chriſt for all his benefits? Iſrael, when they were delivered out of Egypt, and paſſed the red ſeas, ſung a ſong, &c. if ſuch a ſmall thing required this; what doth this, that we are delivered from ſinne, and Sathan, require? It is not enough that we ſing ſongs, and ſpeake good words, but let Chriſt have his end, for which he hath redeemed us: what is his end? Luke 1. That we ſhould ſerve him in holineſſe, and righteouſneſſe, all the daies of our lives: let us give our ſelves to his ſervice, and feare: 2 Sam. 19.9. There the people reaſon after this manner, David hath delivered us out of the hand of our enemies; and ſhall we be ſlack? thus we ſhould ſpeake to our hearts; hath Chriſt delivered us from death, and the thraldome of Sathan; and ſhall we be ſlack in giving honour to Chriſt? Ezra 9.13.14. the people reaſon thus, that being delivered (ſay they) ſhall we turn back again, &c. how then ſhould every one ſpeake to his owne heart, thou haſt taſted of this, and ſhall I turne backe againe, and tranſgreſſe againſt Chriſt? therefore learne to remember what the Apoſtle ſaith, Titus 2.14. He hath redeemed us a people to himſelfe, to be zealous of good workes; and thou that condemneſt well ordered zeale, thou haſt no dram of religion in thee; for no true zeale, no religion: thou crieſt out of zeale, thou art a ſlave to Sathan ſtill: therefore let every man bring forth righteouſneſſe, and deny ungodlineſſe, and live ſoberly in this preſen world, walking, and glorifying God here, that we may be glorified of him hereafter.