Proverbs of Solomon: "Who hath established all the ends of the earth; what is his name? and what is his Son's name?" (Prov. xxx. 4.) By the consent of the ancient Jews, and the interpretation of the blessed apostles, we know these words to belong to Christ, and to him alone. "For, unto which of the angels said he at any time, thou art my Son, this day have I begotten thee?" (Heb. i. 5.) That the communication of the divine essence by the Father (already proved) was the true and proper generation by which he hath begotten a Son, appears from the confession of all men, that a son is nothing but another produced by his father, of the same nature with him. But God the Father has communicated to the Word the same divine essence by which he is God; and, consequently, he is of the same nature with him, and thereby, the perfect image and similitude of him, and therefore his proper Son," (2. Cor. iv. 4. Heb. i. 3.)

Q. Illustrate your fifth proposition, that this divine essence was never so communicated to any other; nor was any so begotten besides himself; from which we clearly infer, that he is most properly and perfectly the only-begotten Son of the Father.

A. This will be done by showing: 1. What is the true notion of the only-begotten; and 2. How it belongs particularly to Christ, by reason

of the divine nature communicated by way of generation to him alone.

Q. Show, then, the true notion of the onlybegotten.

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*

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A. We reject the interpretation of the ancient heretics, who would have the restraining term only," to belong not to the Son, but to the Father; as if the "only-begotten" were no more than begotten of the Father only. Nor must we admit the exposition of the latter heretics,+ who take the only-begotten to be nothing but the most beloved of all the sons. Leaving these, as far short of the true notion of the only-begotten, we must look upon it in the fullest sense, as signifying a son so begotten as none other is, was, or can be; so that the restrictive term only" shall have relation not only to the Father generating, but also to the Son begotten, and to the manner of the generation. The Father said, "thou art my beloved Son in whom I am well pleased,” (Mark i. 11.); and thereby we are to understand, that whosoever of us are beloved of the Father, are so beloved in and through the Son; and as many of us are called the sons of God, are brought into this near relation by our fellowship with him,. who is by a far more near relation, the natural and eternal Son. Thus his primogeniture consists in

* Eunomius.

+ The Socinians.

prelation, his unigeniture in exclusion; and none can be strictly called the only-begotten, but he who alone was so begotten.

Q. How do you prove this to belong particularly to Christ, when others are called the sons of God, and we call the same God our Father which Christ calls his?

A. True; "both he that sanctifieth, and they who are sanctified, are all one; for which cause he is not ashamed to call us brethren," (Heb. ii. 11.) We confess that those "begotten through the Gospel are rightly termed the 'begotten of God,' whose seed remaineth in them;" but we affirm our regeneration to be of a nature wholly different from the generation of the Son. We are first generated, and have our natural being; after that regenerated, and receive a spiritual renovation, and by virtue thereof, an inheritance incorruptible: but the generation of Christ admits no regeneration, he becoming at once thereby God, and Son, and heir of all. Our state of sonship is but of adoption, and our generation, therefore, but metaphorical; but Christ is so truly begotten, so properly the natural Son of God, that his generation clearly excludes the name of adoption; the divine essence having been communicated to him in his natural and eternal generation, whereas, only the grace of God is conveyed to us in our adoption.

Q. Since to the Holy Ghost the divine essence

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is truly and really communicated by the Father, as well as to the Son; why should the Word, by that communication of the divine essence, become the Son, and not the Holy Ghost?

A. Though the essence communicated is the same, there is a difference in the communication : the Word being God by generation, the Holy Ghost by procession; and though every thing which is begotten proceedeth, yet every thing which proceeded is not begotten; so that the Holy Ghost is never said to be begotten, but to proceed from the Father; nor is he ever called the Son, but the gift of God. The Word proceeding is the Son, the Holy Ghost is not, because the first procession is by way of generation, the other is not. Therefore, as the regeneration and adoption of man, so the procession of the Holy Ghost does no way prejudice the eternal generation, as pertaining solely to the Son of God.

Q. Show the necessity of a belief in this part of the article.

A. 1. For the confirmation of our faith concerning the redemption of mankind. For this shows such an excellency and dignity in the person of the Mediator, as will assure us of an infinite efficacy in his actions, and value in his sufferings. 2. For the confirming and encouraging a Christian in ascribing that honour and glory unto Christ, which are due to him. 3. For raising us to a thankful acknowledgment of the infinite love of

God, appearing in the sending his only-begotten Son into the world to die for sinners.

Q. Since we believe Christ to be the Son of God, must we not also acknowledge him to be our Lord?

A. Yes; because the only Son must of necessity be heir and Lord of all in his Father's house.

Q. Explain this part of the article; and first the proper notation of the word Lord in the Scripture phrase, or language of the Holy Ghost.

A. This title does so properly belong to Christ, that it is frequently used by the evangelists and apostles determinately for Christ, as in Mark xvi. 19, 20. Luke xii. 42. xxiv. 34. John iv. 1. vi. 23. xi. 2. XX. 2, 18, 20, 25. xxi. 7. Acts ix. 1, 6, 10, 11, 15, 17, 27, 31, 42. xi. 16, 24. xiii. 47, &c.

Q. Is not the word which we translate the Lord, used by the interpreters of the Old Testament, and the writers of the New,+ sometimes for men, in relation to human dominion?

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A. Yes; but Christ is called Lord in another notion than that which signifies human dominion, because as so, "there are many Lords," (1 Cor. viii. 5.) But he is in that notion Lord, (1 Cor.

* Gen. xviii. 12. xxiv. xxxi. 35. xxxiii. 8. xxxix. 2, &c.

+ Acts xvi. 16. Luke xvi. 13. Matt. x. 24. xviii. 25. ix. 38. xx. 8. Mark xiii. 35, &c.