The resemblance there is between a son and his father, is one reason why Christ is called Son of God; and that God is called his Father. His nature is similar to that of the Father. By this expression it is not designed to convey the idea that the Son and Father are two distinct natures; nor is it designed to convey the idea that the Son is the Father, and the Father is the Son. Like the Father, the Son is divine. Like the Father, he is eternal, self-existent, and independent. There is a perfect resemblance between them; and there is a mysterious union, by which many things may be predicated of both. This striking similarity is one reason why Christ is called Son of

God.

2. There is a near and endearing relationship subsisting between a son and his father. The former proceeded from the latter. There is no relationship more near and endearing than this. This then is another reason why Jesus Christ is called the Son of God. The union, which subsists between them, forms a relationship, which is nearer than any, which can be formed by flesh and blood. He is in the bosom of the Father; he is one with the Father; they, who have seen him, have seen the Father also. Mutual affection subsists between them.

3. A son, while under the care and support of his father, is subordinate to him. He is not subordinate in respect to nature. For he possesses all the essential qualities, which his father possesses. But he is in subjection to him. He submits to parental authority; and he appears to the greatest advantage when he is in his proper place, the place of obedience. Christ may, with propriety be called a Son, in respect to his subordination to his heavenly Father. In the economy of redemption different works are to be performed; different offices are to be occupied. Methodical arrangement must be established and acknowledged. The Father holds the place of authority; Christ holds the place of submission. This order of offices implies

on arbitrary power, nor servile subjection. It is established with the greatest cordiality. It is the office of the Father to appoint; it is the office of Christ to act under his commission. It is the office of Christ to ask, and it is the office of the Father to grant his requests. The Father is under as much obligation, according to the covenant of redemption, to grant the intercessions of his Son, as the Son is to submit to the authority of the Father. The sacred scriptures represent the Holy Spirit to be as subordinate to the Son, as the Son is to the Father. Christ said to his disciples, "It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you."

4. A father loves his son. The similarity of nature, the relationship, and the subordination, produce a strong affection in a father's breast. God the Father loves the Lord Jesus Christ. He loves him for his excellence of nature. He loves him for his holiness. He loves him for his union with himself. He loves him for the faithful performance of the duties of his office. The Father has declared him to be his own Son; his dearly beloved Son, in whom he is well pleased. The love, which he exercises toward him is another reason, for which he calls him his Son.

Christ is not only called a Son, but he is called a begotten Son. People, who have understood the term Son, literally, have also understood the term beget, or begotten, literally. They have supposed there was a power in the Father to generate, and a power in the Son to be generated. They were aware that this method, if it were not qualified, supposed a posteriority of existence in the Son. To remedy this difficulty they maintained that the essence of the Son was not begotten; but his person was begotten. The distinction between his nature and person, they made to consist in something, which was incommunicable from the Father to the Son, or from the Son to

the Father. They held, that the Father had a power to beget, and the Son had a power to be begotten.

There appears to be no small degree of inconsistency in this hypothesis. It supposes that there is no other difference between the Father and the Son, than this; the Father had a power to beget. But what did he beget? He begat the person of the Son; i. e. according to the hypothesis, he begat a power in the Son to be begotten. The hypothesis first supposes the existence of the Son; then it supposes the production of some distinguishing personal quality, which he already possessed. Or it supposes that he possesses some adventitious quality, for which he was entirely dependent. To avoid the imputation of dependence to Christ, they maintained the eternal generation of the Son. Thus they secured their sentiment from refutation in the obscurity of language.

The human nature of Christ was begotten; but his divine nature was unbegotten. The Son of God was always the same in his nature and attributes, and in his union and relationship to his heavenly Father. In a figurative sense he might be said to be begotten, when he actually came into the office of Redeemer; received mediatorial authority, and became submissive to God the Father. He might be said to be begotten, when he was manifested on earth in the office of Redeemer; and by the name, Son of God. Those are said to be begotten, who are brought out of one state into another. Paul to the Corinthians says, "In Christ Jesus I have begotten you through the gospel." To Philemon he says, "I beseech thee for my son Onesimus, whom I have begotten in my bonds." Christ may be said to be begotten by his resurrection from the dead. By this act he was more fully declared to the world than he before had been. Before this time, even his disciples were exceedingly ignorant of him; the design of his coming, and the nature of his kingdom. By his resurrection his own prophecy was

fulfilled, and he was in a capacity for making more full displays of the divine will by making more copious communications of the Holy Spirit. The apostle Paul appears to have viewed the resurrection of Christ in this light when he said to the Jews, "God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee." The circumstances attending Christ in his introduction into office; his introduction into the world; his resurrection from the dead, are similar in some respects to the production of a human son. The circumstances are so analogous that there is a foundation for calling Christ a begotten Son.

Christ is also called the only begotten Son. By the law of analogy there is a striking propriety in this expression. In his human nature no one was ever so begotten as he was. In his divine nature no one ever sustained those offices; that intimate union and near relationship to the Father, which he sustained. Parents often feel an extraordinary affection for an only, or an only begotten son. When God required Abraham to offer Isaac in sacrifice, he commanded him saying, take now thy son, thine only son. The apostle, speaking of the faith of Abraham, calls Isaac his only begotten son. At that time Abraham had another, and an older son. But he had an extraordinary affection for this younger son; and on account of this strong affection, God called him his only son; and by the mouth of his apostle he called him his only begotten son. There is analogy in nature, therefore, for calling Christ the only begotten Son of God. The Father loves him with an everlasting love. He loves him for the excellence of his nature, and for the fulfilment of the duties of his offices. No language was better calculated to convey the idea of God's great love to Christ than this.

Christ is repeatedly called in the scriptures the first born, the first begotten. This language is also figura

tive. The propriety and force of this figure arise from the peculiar prerogatives of the first born of God's ancient chosen people. The first born was principal heir of his father's substance. He had dominion over his brethren. Isaac, in blessing Jacob, said, "Be lord over thy brethren; and let thy mother's sons bow down to thee." It was the privilege of the first born to have the priest's office. In all these respects there is such a similarity between the prerogatives of the first born and the prerogatives of Christ, that there is a peculiar propriety in calling him the first born. God hath appointed him heir of all things. Christ is said to be the first born among many brethren, denoting he has dominion over them. It is written, that the Father hath given him authority to execute judgment; that all power is given to him in heaven and in earth. He performed the duties of a priest. He was formally consecrated to the priest's office. He made intercession for the people, and offered sacrifice for their sins.

Christ is called the first born of every creature. Some have understood by this that he is the first created being. It has been shewn in what sense he is the first born; and it appears that in all things he has the preeminence. Besides, the original, from which this passage is translated, might with equal propriety be rendered, born before every creature. Christ is likewise the first born, the first begotten from the dead. He is called the first fruits of them that slept. Christ was first born from the dead in respect to his dignity. He was Lord of the dead. Never did the tomb hold so glorious a prisoner. Never did such circumstances attend the resurrection of any other. This holy One did not see corruption. His resurrection was first, or he was the first born from the dead, inasmuch as his resurrection proved, and was the procuring cause of the resurrection of those, who had been, or would be, under the dominion of death. “If the dead rise not, then is not Christ raised; but now