The Sum of Christian Religion, Catechism · Part 2 · creed · Question 33 · Commentary
The Explication.
UNder this queſtion, the Common place touching the God-head of the Son is contained. Out of the words of the queſtion an objection may be thus collected; Hee which is the onelyonly begotten Son, hath no brethren: but Chriſt hath brethren, for even we alſo are the Sons of God: Therefort he is not the onelyonly begotten Son of God. Anſw. For anſwer hereunto, wee muſt put a diſtinction and difference between Chriſts and our manner of being Sons. Chriſt is the onelyonly begotten Son, the naturall, and proper Son of God: Wee are the ſons of God, adopted of the Father by grace through Chriſt. For further evidence in illuſtrating this point, we are to explain in briefe who are called ſons, and how many waies this name is uſed; and, this being done, to examine who are, and are called the ſons of God.
All ſons are either born ſons, or adopted ſons.
Divers ſorts of ſons.Sons that are borne ſons, are they who begin at one and the ſame time both to be, and to be ſonnes; and theſe are either ſons borne of Parents; or ſons borne by grace. Sonnes borne of Parents, are properly called naturall ſonnes; to whom the eſſence and nature of their Parents is communicated; and that either in part, or wholly. In part the eſſence and nature of the Parents of whom wee are borne is communicated unto us men. Wholly the divine eſſence is communicated of the Father unto Chriſt, as touching his God-head. As then we are the naturall ſons of our Parents: ſo Chriſt according to his divine nature is the naturall and only Son of God, of the ſame eſſence and nature with the Father, of whoſe ſubſtance he was, after a manner altogether ineffable,John 5.26. begotten from everlaſting. As the Father hath life in himſelfe: ſo likewiſe hath hee given to the Son to have life in himſelfe. The eternall Father therefore hath communicated unto his Sonne the life whereby both himſelfe by himſelfe liveth, and whereby hee quickneth all creatures; which life is that one and eternall Deitie, creatreſſe and defendreſſe of all things. Sonnes by grace, are they who at one and the ſame time began to be, and to be ſons of God: but, that they are ſonnes, this they have either by grace of Creation, or by grace of Conception by the holy Ghoſt, and of the Ʋnion with the Word. The ſonnes of God by grace of Creation, are Angels, and Adam before the fall; becauſe God created them, that hee might account them for his ſonnes, and they againe acknowledge and magnifie him as their bountifull and benigne Father. Theſe indeed are unproperly called ſonnes borne by grace: but yet ſuch they are, in as much as they began both to be, and to be ſonnes. The Son of God by grace of conception by the holy Ghoſt, and of union with the Word, is Jeſus Chriſt onelyonly, according to his humane nature: becauſe as touching this he was the Son of God by grace, even preſently from that very moment, when hebegan to be born man: and that therefore, becauſe, by the vertue of the holy Ghoſt, he alone was born of the ſubſtance of the Virgin, pure from all ſtain or corruption, and ſo was perſonally united with the Word.
Adopted ſons are they, who begin not at the ſame time to be, and to be ſons: but ſometimes were, when yet they were not adopted, or ſometimes were not ſons, or had their being ere they were ſuch ſons, and were made ſons only by the law and will of the Adopter, who endoweth them with the right and title of ſons, ſo that with him they are in the ſame place, as if they had bin born of him. After this ſort, that is, by adoption, Adam after his fall, and all the elect regenerate are the ſons of God; being adopted for the naturall Sons ſake, Chriſt Jeſus. But before they were adopted, they were the ſons of wrath.
How Chriſt is the only begotten Son of God.Out of this diſtinction of ſons, it is cleare both how we are the ſons of God, namely, by adoption; and how Chriſt is the only begotten Son of God, to wit, two waies: 1. According to his Divinity, becauſe, as touching this nature, he alone was from everlaſting begotten of the ſubſtance of his Father: We have ſeen his glory, John 1.14.as the glory of the only begotten Son of the Father. 2. According to his humanity in ſome ſort, (though unproperly) becauſe even according to this alſo he was born after ſuch a manner, as never was any other beſides him, to wit, of an unſpotted Virgin, by the power and vertue of the holy Ghoſt. Chriſt is farther called the firſt begotten, 1. According to his Godhead▪ both in reſpect of time, and of worthineſſe: becauſe he, before all,How he is the firſt begotten. was begotten from everlaſting of the Father; and is perfect God; and all were made by him, and by, and for him are delivered, and receive the right of ſons. 2. According to his humanity, in reſpect of his worthineſſe only and right: 1. Becauſe he was begotten after a ſingular maner. 2. Becauſe he hath his ſubſiſtence in the perſon of the Word, to the unity whereof the humanity was aſſumed. 3. Becauſe he hath by his merit purchaſed the right of ſons for others. 4. Becauſe in gifts, works, majeſty, authority, he unſpeakably excelleth all the ſons of God, even Angels themſelves, and is Lord and head of them all. Unto Chriſt therefore, in reſpect of his humanity, agreeth this, which of old was ſignified by the type of the firſt-born: For after the deceaſe of his father, the firſt-born took two portions of his fathers goods, when as the reſt had each but one. Now the cauſe of that right was his office & function:Gen. 27.29. & 37▪ For he ſucceeded into the room of his father, ſo that he had authority over his family, and the reſt of his brethren, and did beare rule over them. So Chriſt the Son of God hath alſo right, according to his humanity, over the reſt of his brethren, and all the ſons of God: and he, but one, hath received moe and more excellent gifts, than have all the reſt: becauſe he is the Lord of his Fathers houſe, the reſt are his Miniſters.Col. 1.15, 18. Who is the image of the inviſible God, the firſt-born of every creature. He is the beginning and the firſt-born of the dead, that in all things he might have the preeminence. How he is Gods own Son. Rom. 8.32.Chriſt is alſo called Gods own Son, becauſe he was begotten and not adopted of God. Who ſpared not his owne Son. Here alſo we muſt obſerve the right forms of ſpeech to be uſed in Chriſts and our filiation, ſon-hood, or eſtate of ſons.How he is the naturall Son of God. Chriſt according to his divinity is called Gods naturall Son, becauſe he is begotten from everlaſting of the eſſence of the Father. According to his humanity he is not called Gods naturall Son, but Gods Son by grace▪ by grace, I ſay, not of adoption, but of conception by the holy Ghoſt, & of union with the Word. The reaſon why, according to his humanity, he is not Gods naturall Son, is, becauſe, according to his humanity, he is not begotten of the eſſence of the Father. The reaſon why, according to his humanity, he is not Gods adopted Son, is, becauſe he was not made a ſon of no ſon, but in the ſame moment wherein he began to be, began alſo to be a ſon. The Angels are called the naturall ſons of God; but by grace of creation, as man alſo was before his fall. The regenerate in this life are ſons by grace, not of creation, but of adoption. Grace therefore in reſpect of adoption, is as a generall in reſpect of a ſpeciall: For there are three degrees or kindes of grace, to wit, grace of creation, grace of conception by the holy Ghoſt and Union with the Word, and grace of adoption.
A type or figure of the ſons of God.
The ſons of God are
1. Borne
1. Of parents: which ſort of ſons are properly naturall, to whom the eſſence of parents is communicated.
1. In whole, as the divine eſſence of the Father is wholly communicated to Chriſt according to his Divinity.
2. In part, as the eſſence of our parents is communicated unto us only in part.
2. By grace of
1. Creation, as
1. Angels.
2. Adam before his fall.
2. Conception, by the holy Ghoſt, and union with the word, as Chriſt according to his humane nature.
2. Adopted of
1. God, as
Adam after his fall.
All the elect regenerate.
2. Men, &c.
Another type.
Of the ſons of God
1. One is Naturall, to wit, the Word of the eternall Father.
2. All the reſt are by grace of
1. Creation, as Angels, and Adam before his fall.
2. Conception by the holy Ghoſt, and union with the word, as Chriſt according to his humanity.
3. Adoption, as Adam after his fall, & all the elect regenerate.
Out of this diſtinction of ſons, the anſwer to this objection before propoſed is more cleere. Object. 1. Hee that hath brethren, is not the onelyonly begotten. Christ hath brethren: Therefore he is not the only begotten. Anſ. The Major is to be diſtinguiſhed. Hee that hath brethren, to wit, of the ſame generation and nature, he is not the onelyonly begotten. Chriſt hath brethren, but not of the ſame generation and nature: that is, not begotten of the ſubſtance of God the Father, but only adopted of God the Father through grace.Our fraternity and brother-hood with Chriſt. Repl. How then are wee the brethren of Chriſt? Anſ. Our fraternity and brother-hood with Chriſt conſiſteth in theſe foure things: 1. In the likeneſſe and ſimilitude of our humane nature: For hee is true man, procreated of the blond of Adam, the common father of us all. 2. In his brotherly love towards us. 3. In our conformity and correſpondence with Chriſt, which conſiſteth in perfect righteouſneſſe and bleſſedneſſe. 4. In the conſummation and accompliſhment of his benefits. Object. 2. He that hath a generation or begetting unlike to the generation of other ſons, is in reſpect thereof ſaid to be the onelyonly begotten: Christ, according to his humanity, hath a generation unlike to the generation of other Sons of God becauſe he alone was conceived of the holy Ghost, and borne of a Virgin: Therefore Chriſt is called the onelyonly begotten according to his humanity alſo, in reſpect of this temporall and miraculous generation of the Virgin, and not in reſpect of any eternall generation of his Father according to his Divinity. Anſ. The Major is true of ſuch a ſon, as hath a generation unlike in the whole kinde; that is, both in nature, and in the manner of the generation. But Chriſt according to his humanity hath a generation divers from us,Why Chriſt according to his man-hood cannot properly be called the onelyonly begotten. not as concerning his nature, but onelyonly in reſpect of the manner: For, according to his humanity, he is conſubſtantiall with us, that is, hee is true man, having a humane nature, the ſame altogether with ours in kinde: the difference is onelyonly in the ſingular and miraculous manner of his conception, and nativity of the Virgin: Wherefore although in reſpect of this generation alſo of his Man-hood, hee is onelyonly begotten; yet in Scripture, and in the Creed hee is properly called the onelyonly begotten Sonne of God, according to his divine nature, not according to his humanity: For acaccording to his humane nature hee hath brethren of the ſame generation and nature: but according to his divine nature hee hath no brethren, but alone was from everlaſting borne of the eſſence of the Father. Of no other is it ſaid, that, The Father hath given unto him to have life in himſelfe: and that,John 5.26. Col. 2.9. John 1.14. foreign. In him dwelleth the fulneſſe of the God-head bodily: Therefore he is expreſly called the onelyonly begotten of the Father, not of his Mother. And the very word only begotten properly reſpecteth the nature and eſſence it ſelfe, not the peculiar manner of his miraculous conception: and it ſignifieth one that is begotten alone, and not one begotten after a ſingular manner alone. Object. 3. Every ſon is either naturall or adopted: Chriſt according to his humanity is not the naturall Son of God; He is therefore the Son of God by adoption. Anſ. The Major of this reaſon, albeit it may be granted according to civil conſtitutions, yet it is falſe in divinity, becauſe it compriſeth not a ſufficient enumeration of the ſons of God: For there are ſons of God by grace, as the Angels,Job 1.6. which yet are not adopted ſons. Thus is Chriſt according to his humanity the Son of God, even by grace without adoption, as appeareth out of that diſtinction of ſons before delivered.
The meaning of the Article, I beleeve in Jeſus the only begotten Son.Now what is meant, when we ſay, I beleeve in Jeſus, the onelyonly begotten Son of God? Anſ. The meaning is, 1. I beleeve that Jeſus is the only begotten Son of God, that is, the naturall and proper Son, not having any brethren, begotten of the ſubſtance of the Father from everlaſting, very God of very God. But this ſufficeth not. For the Divels alſo beleeve this, and tremble: Therefore hereunto is to be added, 2. I beleeve that for me, that is, for my ſalvation, he is the only begotten Son of God: or, I beleeve that he is therefore the naturall Son, that hee may make me a ſon by adoption, and may communicate to me and to all the elect the dignity, and right of the ſons of God; as it is ſaid, We have ſeen his glory as the glory of the only begotten Son of the Father. John 1.14, 12. Mat. 1.17. Epheſ. 1.6.As many as received him to them he gave power to be the ſons of God. This is my beloved Son, in whom I am well pleaſed. God with the glory of his grace hath made us accepted in his beloved.
Of the Deity or God-head of Chriſt.
WHereas this doctrine, concerning the only begotten Son of God, is a foundation of our ſalvation, and we cannot beleeve that Chriſt is the only begotten Son of God, and much leſſe can beleeve in this only begotten Son of God, unleſſe withall we beleeve that Chriſt is true God, even the everlaſting Word, of the ſame ſubſtance, dignity, power and nature with the Father; it remaineth therefore that herein briefly we deale againſt the Heretickes who impugne it. Foure things are principally controverſed touching the God-head of the Son.
1. Whether the Sonne of God, or the Word be a Subſiſtent, or Hypoſtaſis, or perſon in the fleſh, and before the taking of fleſh. That is, whether in Chriſt man, there be, beſides his ſoule and body, a ſpirituall nature or ſubſtance, which was alſo exiſting before Chriſt borne of the Virgin, and wrought and accompliſhed the works of God, and is the Son of God, and is ſo called in Scripture.
2. Whether hee be a perſon truely diſtinct from the Father and the holy Ghoſt.
3. Whether he be equall unto the Father.
4. Whether hee be conſubſtantiall, that is, of one and the ſame ſubſtance and eſſence with the Father.
We have therefore foure principall concluſions to be proved in their order againſt ſeverall Heretickes.
1. That Chriſt borne of the Virgin, beſides his ſoule & body, is a ſubſiſtent or perſon.
2. That he is a diſtinct perſon from the Father and the holy Ghoſt.
3. That he is equall to both.
4. That he is of the ſame eſſence with both.
A double way of gathering teſtimonies of Scripture.MOreover, there is a double manner of gathering arguments out of the Scriptures, whereby the divinity of the Son and the holy Ghoſt, as alſo other things queſtioned in divinity, are confirmed: 1. When the teſtimonies of Scripture are gathered according to the order of the bookes of the Bible. 2. When as certain orders or ſorts of arguments or proofes are ſet, unto which the teſtimonies of Scripture thereto belonging are referred. Both waies are good, and both very often neceſſary for a Divine, when he privately conſidereth and examineth, or diſcuſſeth controverſies and diſputes of Divinity, and ſearcheth what is true in them. The firſt way is more laborious, and repeating of the ſame things: the later is more ſhort and compendious, and more fit and appliable both for teaching, and alſo that the grounds of the points and opinions of Chriſtian Religion may the more eaſily be conceived of the minde, and more firmly ſtick and abide in the memory, for whatſoever need or uſe thereof to come.