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Chap. II. PHILIP
tho' it may ſometime note ſomewhat outward, | and & infer the glory of Chrift's Miracles, yet we do not find It any where {o uſed in Scripture; tis true, 1t 15 Once uled tnere for the ontward Viſage, Mark 16. 12. which had excelling ſplendor
and b-auty, SCiving occaſion to conceive Majeſty in the Perton, Mat. 17. 2. 2 Pet. 1. 16. (however his re[plendent Garments could not be accounted rhe form of Go4) yet being, Luke faith c« 2.4.16. th2 Eyes of the Perſons which ſaw were holden, that tor a time they could not acknowledge him, it argues that the ap- pearance, Mart ſpeaks of, noted only an accidental form. mo— the b2ing or ſu5ſiſting, Paul here ſpeaks of, reſpetts (what the | =_ Philoſophers in their moſt uſual-way of ſpeaking do call) the —
f:rm with the Glory of it, {ith the Verbs in other SCrIPLUTEs © the ſame Origine, fignifie ſomewhat i#zward, and rot conſpicuous, Rom. 12 2. 2 Cor. 2. 18. Gal. 4. 19. eſpecially when there 15 a
(1.) The word j9rm,
cogent reaſon for it here, conſidering the form of Cod, in a pare tion to the form of a Servant afterward, and in conjunction with equality to God, which implies the ſame Effence and Nature, Iſs 40. 25. and 46. 5, it being impoſhble there ſhould be any pro- portion or equality, *twixt infinite and finite z eternal and tempo- ralz increate, and create; by nature God, and by nature _ God, Gal. 4. 4, $. unto which the only living and true God, will not ſuffer his Glory to be given. Neither indeed can he deny himſelf who is one, and betides whom there is no other true God, or God by Nature, Deut. 4. 35+ and 6. 4. 2 Tim. 2. 13. WHO ON- Iy doth wonderous things, 7/z/. 72. 18. For toall Divine Opera- tions, a divine Power is requitite which 1s inſeparable from the moſt timple Effence rnd its Properties. Bring, or ſubſiſting in the form of God, imports not Chriſt's appearance in exerting of om $ power, but his real and actual exiſtence in the Divine Euence, not in Accidents, wherein nothing doth ſubſift, neither the Vul- gar nor Learned do uſe to ſay any one doth ſublifr, but appear 1n an outward habit, why then ſhonld any conceit the Apoſtle means ſo? The Gentiles might ſpeak of their Gods appearing 3 but then, even they thought the Deity was one thing, and the habit or figure under which, or in which it appear'd was another, Ads 14. 11. fo that ſulfiſtivg in the form mtimates in the Nature, and Efſence of God, not barely, but as it were cloathed with Pro- perties and Glory. For the Apoſtle here treats of Chriſt's Con- deſcention, proceeding from his actual Exiſtence, as the term wherein he is Co-eternal and Coequai wo God the. Father, be-
and eſſence, the original Phraſe connoting an exaCt. Parity AN . the things of Chrifr. (tho* he choſe to have ſome of them vairg for a time) are equal to God, ſo ſome expound the Neuter F
ral emphatically (as uſual amongft the Greeks) to anſwer the Ma. {culine 1ingular foregoing, to expreſs the ineffable ſameneſ; of the nature and efſence of the divine ſubſiftence. ' Tt may he read He counted it no Robbery that thoſe things'which are his Mins ſhould be equal to God, 7. e. the Father z or rather, thar he himſelf ſhould in all things be Equal or Peer to God. Fo; had Chriſt been only equal by a delegated power from God, why ſhould the Fews have conſulted to kill tim, for making himſelf equal with God ? which with them was all one, as to make himſ.1F God, Fobn 5. 13. and 10. 33. But that he ſpake of his eternal Gene- ration, as owning him for his own Father, with whom he did work Miracles, even as the Father did in his own name, by his gn power, of himſelf, for his own glory: Neither will the Evange. liſt's ſaying, The Son can do nothing of himſelf, infer an inequality with the Father, when what he doth, is equally perfett in power and glory with the Father's, whence as Son, he hath it by m12- ture. For (looking lower) tho' every Son- receives from his F:- ther, humane nature; yet is he not leſs a Man than his lather or his Father more a Man than he: The Son having a Peins gr the ſame perfe&ion, which is naturally in both ; however, the Father, to whom Chrift is in ſubordination as the Son, and in Othice a Servant, undertaking the work of Mediation, may he ſaid to be greater than the Son, that can only be underſftoed with reſpett to the order of their working, if we compare T exts, Fobn 14. 28. and 16. 13, 14, 15. Neither when Chrift accounted jr not Robbery to be equal with God, is he faid (as the Adyerqq- ries urge) to be equal to himſelf, but to another Perſon, viz, God the Father. Things may be equal which are fo divers, that yer they may be one in ſome common reſpect wherein they agree; Wherefore when Chriſt is ſaid to be equal with the Father, he is diſtinguiſh'd from him in Perſon and Subſiftence, yet not in ££- ſence, wherein it is his due to be his equal, and therefore One,
7 * But y made himſelf z of no reputation, and *Piat,z rook a upon him the form * of a ſervant, and was* made 1n the likeneſs of -|}- men c. 24
7.4 N : Ys 2 39 ve and y Some expound this particle as a Diſcretive, others an Ad- 52.11 6
oy
verſative, or Redditive. 7 i. e. Moſt wittingly emptied bmſelf, 53, 11,