A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

This filiality doth not challenge him of inferiority to God. But Phil. 2.6. he is said to be In the form of God: yet it is added, He thought it no robbery to be equal with God. So it is said, Vers. 7. that he took upon him the Form of a Servant. Si forma ser•• est natura humana, forma Dei est natura divina; If the form of a servant be the nature of man, then the form of God is the very nature of God. This the Jews could easily interpret;¹ He said that God was his Father, making himself equal with God. When he called God his Father, they could presently infer, Illum see fecisse parem Deo; That he ⟨p. 317⟩made himself equal with God: and that is no other thing, than to be true God in nature and subsistence. Semper apud Patrem, semper cum Patre, semper de Patre, semper in Patre. Filius ex ipso, cum ipso, hoc quod ipse, Lomb. Always with the Father, always of the Father, always in the Father, always the same God that the Father. So also very man of mans flesh, according to mans nature, for mans sake, above mans condition. Psal. 2.7. The Lord hath said unto me, Thou art my Son, this day have I begotten thee. This might be said by God to David in type, but only agrees Christ in truth. David indeed was Gods son, as he was a man, as he was a King, as he was a Saint. 1. As man; so are all men, Act. 17.28. We also are his off-spring. ^aHe made us, and not we our selves, therefore we are his sons, Deu. 32.6. Is not he thy Father that made thee? 2. As King, for all Princes are the Children of the most High, Psal. 82.3. Lastly, as a sanctified man; for he that is new-borne is the son of God, 1 Joh. 3.9. He cannot sin because he is borne of God. But this title most properly belongs to Christ, and that in respect of his generation temporal and eternal. Some construe it of his temporary birth, because Hodie in the Scripture signifies this present life,