to beleeue in him to strengthen their faith that they should not be moued with the cauels of the aduersaries Thirdly and of these also either to winne them if it might be or to make them the more inexcusable Vse That this minde be also in vs Phil. 2.5 to be good and kinde not only to the kinde but to malicious and euill men 2. Tim. 2.25 Rom. 12.21 this is a propertie of Christianitie nature teacheth vs the other In the Apologie it selfe consider we first the meaning of the words My Father this is ment of the first Person it being spoken in relation to Christ Wherefore he saith my worketh that is he sitteth not idlely in the Heauens but he is busied and imployed in gouerning and preseruing all things Hitherto from the beginning of the World continually without intermission vpon euery day the Sabbath not excepted For this is a reason that therefore workes may bee done vpon the Sabbath day That which might bee obiected Gen. 2.2 is meant only of workes of Creation And I worke Here is a similitude and a likenes implied as hee worketh continually and is blamelesse so I hauing the same authority doe worke and am blamelesse Secondly that I worke with the Father and the Father with me that which I doe the Father doth and what the Father doth I doe So that here are contained two grounds of his defence 1. The Authority of himselfe 2 The condition of the worke that he doth From the former the Argument is this God the Father worketh euery day euen on the Sabbath and is not to be blamed But I am Gods Sonne and haue the same authoritie with him Therefore though I worke vpon the Sabbath day I am not to be blamed From the second the Argument is this Diuine workes may be lawfully done vpon the Sabbath day But this is a Diuine worke wherein the Father worketh and I with him Ergo it may be lawfully done on the Sabbath We read in the Gospell of diuers kindes of Apologies that Christ vseth taken some from one thing some from another Here he vseth an Apology only proper to himselfe drawne from great and high misteries which he doth partly to confirme his authority partly to confute the conceits of his aduersaries Because the poore man had alleadged his authority for what he did and they cauelled against it maliciously saying What man is this Christ therefore doth giue them to vnderstand that he is no man but God equall with the Father therfore of sufficient authority to command him and to iustifie what himselfe hath done c. Obserue here a great incouragement to stand to the truth so far as it is knowne vnto because God will still vouchsafe more illightening and confirmation dayly So Christ doth now reueale himselfe manifestly what hee was vnto this poore man who before had stood for him 2. This may be a warning to all captious and malicious men though they may for a while make faire glosses yet in the end their madnes will be knowne 2. Tim. 3.9 3. Further here note how this answer is made of Christ to preuent an obiection that the Iewes might vrge concerning Gods resting on the seuenth day The summe of this apologie is a Demonstration of the equality betweene the Father and the Sonne The branches of it are two First what the Father doth Secondly Christs likenes with him in that Of the First there are two parts 1. A discription of the first Person my Father 2. A declaration of his worke· worketh In the Description wee will shew First how this relation of Father is taken commonly Secondly how properly in regard of Christ For so the word my sheweth a kind of propriety and peculiarity It is taken commonly 1. in reference to all creatures by vertue of creation So God is called the Father of the Raine Iob 38.28 2. In reference to Angels Iob 1.6 and that first in regard of the Image of God in which they were created and still remaine Secondly in regard of that speciall loue manifested to them that God vouchsafeth them to be alwaies in his presence 3. In reference to men besides the former respect of creation First in a ciuill respect in regard of their Office whatsoeuer their Quality bee So Magistrates are called the Sonnes of God Secondly in a Spirituall respect First by vertue of Adoption God hauing taken them to be his Sonnes· Rom 8. Secondly by vertue of Regeneration he hauing begotten vs againe to himselfe· Ioh 1·12 13 2. It is Proper to Christ in a double respect First in regard of eternall generation as he is God eternall of the same substance with the father Heb. 1 5.6· Ioh. 3 16. Secondly As he is Mediator God and Man by reason of the personall and hypostaticall vnion of the two Natures Luk. 1 32·35 Vses to be made of this are First That Christ being the naturall and true proper Sonne of God hence it is that we come to be the Sonnes of God Ioh. 8.36 Ioh. 1.12 for whom Christ admits for his brethren them will God admit for his Sonnes 2. This is the ground of Christs Intercession hee is Gods Sonne and the Sonne of his loue If God giue vs his Sonne he will giue vs all things with him he denies him nothing Psal 2. 8. Rom. 8 32· 3. Note here the honour of the Saints that wee are vnited and made one with him that is the Sonne So are the Saints called Christ 1. Cor. 12.12 4. This sets forth the loue of God that he did not spare his only Sonne and also of Christ that he would vouchsafe to bee the Sonne of man 5. This teacheth vs our duty viz. to kisse the Son to adore and worship him c. 2. The second part was the Declaration of the worke and Prouidence of God Doctrine God who first made all things by his mighty Word doth still vphold gouerne and guide them by his wise good prouidence not like a Carpenter that builds a house and leaues it or like the Ostrich that layes her egges and leaues them in sand to be trodden of beasts Iob 39.36 but like a mother that brings forth a childe and nourisheth it This prouidence of God is proued First by the names and titles giuen to God For this cause God is caled Iehouah noting a presence stil assistant which name was not giuen him before the seuenth day after he had made all things before he was called Elohim a mighty God Gen. 2.4 This name is compounded of the present preterit and future tence as Reuel 1.4 in this regard are many names giuen vnto Places as Gen. 22.14 and 16.14 2. By the effects of it as in Iob the 38.39.40.41 chapters all which and the like are euident proofes of Gods prouidence If any obiect That many good things hapen vnto the wicked and many euill things vnto the godlie and therefore shall denie the prouidence of God I answer First That the ground of this and so of all
other misorders is sinne Secondly that the seeming good things that come to the wicked are indeed euill things and turne to their destruction And those euill things that come to the godly are indeed good to them and turne to their benefit Thirdly Many things in this world seeme to fall out crosly to the end that we might looke for that general iudgement when euerie thing shall bee ordered according to iustice and right 2. If it be obiected that it doth not beseeme the Maiesty of God to haue regard to small and base things I answer The smallnes of such things doth not so much debase his care and prouidence as the infinite number of them doth magnifie his wonderfull wisdome and power in disposing of them The vse in briefe is First To refute all Atheists and Epicures Secondly to teach vs to looke vp vnto him to depend vpon him to cast our selues on him to look for a blessing from him whatsoeuer the meanes be that we vse c. The Second point is the likenes Idenity or Samenes of the Sonne with the father Christ here proues that his power and authority is one and the same with the fathers because the effects of both are one and the same The Doctrine in generall is That Christ is equall with the Father This himselfe plainely expresseth vers 19. and it is manifest in regard of the effects which are attributed to both ioyntly as Heb. 1.2 touching the creation and to either of them as the creation of the world to the sonne Ioh. 1.3 and redemption to the father So the sending of the holy Ghost to the Father Ioh. 14.26 and to the Sonne Ioh. 15.26 and 16.7 this equality is plainely expressed Ioh. 1.1 and Philip. 2.6 Vse 1. To refute all heretickes denying him to be God 2. It confirmes the former vses drawen from the title Father and it shewes that he is to be worshipped as God the Father Heb. 1.6 3. To strengthen our faith in the maine point of religion viz. redemption by Christ that we may be fully perswaded of the infinity and all-sufficiency of his merites Consider now the maine End and Scope for which Christ alleadgeth this he doth it as we heard to defend himselfe against the Pharisees who excepted against that worke which he had done on the Sabbath His defence is grounded First on his owne authority Secondly on the goodnesse of the work God worketh saith he euery day on the Sabbath also and is blamelesse But I haue the same authority that God hath therefore I am not to be blamed Hence this Doctrine ariseth First from the proposition that God cannot breake his Law The Sabboth was not here violated because in this act God did worke with Christ The grounds of it are 1. God is Lord of his Law and not tied vnto it for he gaue it vnto his creatures not to himselfe 2. Gods will is the rule of goodnesse of lawfull and vnlawfull 3. The absolute perfection and goodnesse of God that hee cannot goe against it denying or thwarting himselfe Some obiections are made against this as Gen. 22. Where God commands Abraham to kill his sonne and Exod. 12. Where the Children of Israel are bidden to borrow of the Aegyptians Iewels c. To these I answer First That these are not against the law for the former example there was no fact done nor any intent and purpose of a fact to be done but was only a triall In the latter the word which wee reade borrowed signifieth also to aske or require So that they asked of the Egyptians these and these things and the Aegyptians gaue them vnto the Israelites freely and God did so extraordinarily worke vpon the hearts of the Aegyptians that they gaue them their chiefe thinges 2. I answer That God is Lord of life and death to take life from man when he will And as he hath power so also he hath right to doe it Now God forbids the taking away of life when we haue right so to doe God therefore may command any one to be the instrument of doing this Secondly So also had God an absolute power ouer the goods of the Aegyptians to to dispose of them as he pleased Besides consider the equity of this fact First equity did require in regard of that sore bondage wherein they held them that they should make them some recompence Secondly the Aegyptians enioyed their labour and this deserued wages Thirdly They reaped much good by the Israelites who builded them cities c. And therefore it was iust and equall that they should be rewarded Another Obiect is out of Hosea 1.2 but to this I Answer that it was but a vision and no fact and the Prophet only declareth vnto the people that thus and thus was done in a vision to set forth vnto them their estate what they were like vnto 2. From the Inference or conclusion ariseth this Doctrine That neither Christ can breake the Law of God and that vpon the same grounds as the former so hee is said to bee the Lord of the Sabbath Vse 1 To shew vnto vs that whatsoeuer Christ did in subiecting of himselfe to the Law it was for our sakes So Gal. 1.14 which is spoken in regard of a voluntary submission as a pledge and suretie for vs. Obiect But what if hee had broken the Law had hee not been subiect to punishment as other men Answ This is a supposition of an absolute impossibility and therefore not to be made 2. To teach vs that what God and Christ did by the absolute goodnes and perfection of their nature that we should endeauour to doe in being pliable to his law and subiecting our selues to it because it is agreeable to his will Lastly from the goodnes of the worke that it was a Diuine worke and so Lawfull This Doctrine doth arise Workes tending to the honour of God are proper to the Sabbath Verse 18. Therefore the Iewes sought the more to kill him not only because he had broken the Sabbath but sayd also that God was his Father making himselfe equall with God IN this verse is layd downe a violent opposition against the former Apolagies The branches of it are two First The manner of the opposition Secondly The Causes In the manner note First The Kinde of this Oposition they sought to Kill him Secondly the Extent the more In the Kind note this Doctrine arising from it that the aduersaries of the truth labour to suppresse the truth not by force of argument but by persecution Thus did the old Iewes with the Prophets casting them into Prison and killing them but yet not discouering any error in their Preachings as 2. Chron. 24.21 So dealt Herod with Iohn Baptist and the Iewes with the Apostle Act. 4.16 So haue Heathen men and Heretikes alwaies done towards godly Martyrs and so doe Papists where they get the vpper hand Reason hereof is First The euidence of truth which is such that it cannot by soundnesse of argument bee
to his offiâ—e vnto which he was appointed to be a witnesse-bearer Ioh. 1.6 7. Luk. 1.15 76. Obiect Act. 10.43 it is said all the Prophets were witnesses of Christ and the Apostles Act. 1.8 22. 3.5 10.39 41. how then was this proper to Iohn Answ In generall it is a common duty to all Ministers but Iohn was a more speciall witnesse for that he first pointed out Christ and declared him before he was knowne going immediately before him as a Herald before a King as the Day-star befoâ—e the Sunne 2. The obiect is in these words to the truth Vers 35. He was a burning and a shining candle and yee would for a season haue reioyced in his light IN this Verse is set downe the commendation of the witnes-bearer which Christ addeth because hee would not insist vpon the testimony of Iohn and lay the whole proofe vpon it Now lest he should seeme to make light of Iohn as one whose testimonie was nor so greatly to be regarded he doth therefore here giue this high commendation of him Whence wee see that Christ as he doth maintaine his owne honour so doth he not disparage the honour of Iohn but together with his maintaineth his authority Contrary to the practice of many who enuie the credit of others c. Now Iohn is commended 1. From the condition of his office He was a candle and therefore not hauing light from himselfe but from another shewing that Ministers are no other then ordinary men vnlesse they be illightned from God And this teacheth people how to esteeme aright of Ministers and yet not to despise them seeing that a candle is necessary in the night 2. From his properties first of burning noting his inward zeale to the glory of God and saluation of his people Secondly of shining by his faithfull preaching and godly life A patterâ—e for all Ministers 3. From the effect of his ministery the people reioyced though the wicked and hypocrites but for a season Here note first the action they reioyced which is spoken not so much in commendation of them as to shew the efficacy of the ministery of Gods Word that it workes euen vpon the obstinate 2. The Obiect They reioyced in the light To shew that if Ministers will haue the people to affect them and to reioyce in their Ministery they must shew forth the light of the Word and the euidence of the Gospell in their Ministery And so no maruell though many are not regarded who be as candles either not lighted or else put vnder a bushell Now to shew that this reioycing is spoken more to shew the powerfull effect of the ministery of the Word then in commendation of them hee addes a limitation that this their ioy was but for a season as is the ioy of all hypocrites and wicked men Iob. 20.5 see Mat. 13.19 20. They reioyced in Iohn for by-respects in hope that he would haue brought them liberty and deliuered them from the Romanes and the like but when Iohn did plainely vnmaske their hypocrisie and discouer their sinnes their ioy was nipt in the head and withered Which hath been the practise of people from all time first for a while greatly to admire a Minister but when hee tells them of their sinnes and presseth their duties vpon them Oh then he is too hard and too seuere c. and so they forsake him Vers 36. But I haue greater witnesse then the witnesse of Iohn for the workes which the Father hath giuen me to finish the same workes that I doe beare witnesse of me that the Father sent me THis Verse containes the second testimony that Christ doth alleadge to prooue his equality with the Father namely the testimony of his workes In setting downe wheâ—eof first he layes downe a commendation of it Secondly hee declares the nature and kind of it 1. The commendation is taken from a comparison of vnequalls in that he saith But I haue greater witnes then c. we are to see wherein consiâ—teth the inequality of this witnes and the rest that follow for this is a transition and of that former witneâ— of Iohn It consisteth not in the truth of the witnesses for all testifie the same things but the inequality is in regard first of the persons bearing witnes that were greater then Iohn Secondly of the testimonies themselues that were more cleare and euident then the testimony of Iohn For though Iohn being a man inspired could not erre yet the people did not or would not so clearely see the truth of his testimonie But these testimonies are both manifest and euident in themselues as also to the apprehension of the people Hence note that Doctr. In the confirmation of one and the same truth there may bee testimonies some greater some lesser then other Because a testimonie hath his credit from the dignity and credit of the witnes-bearer 2. The witnes it selfe is taken from his workes Christs workes were diuine workes Therefore they witnes that he was God The Doctrine then in generall of this verse is this Christs workes were a sure euidence of his diuine power and that hee was God as Ioh. 10.25 and 15.24 Ioh. 3.2 and 1.48.49 and 4.19 For man cannot doe the workes of God Obiect But did not the Prophets doe miracles and diuine workes and also the Apostles Ans Yea. But the difference betweene their works and the workes of Christ standeth in foure points first in the workes themselues Christ made choice of such workes as for the kind neuer any did before as to raise one dead foure dayes and stinking To giue sight to the blind Ioh. 9.32 and the like Secondly for the number neuer any did so many as Christ did for he healed all that were brought c. Thirdly Christ still as he cured the body so he cured the soule 2. The Prophets and Apostles were restrained and could not doe miracles when they pleased but when God permitted them As appeareth in the example of Elisha 2. King 4.27 But Christ did worke how and when it pleased him 3. The workes which the Prophets and Apostles did they did neither by their owne power and authority nor in their owne name Act. 3.12 But Christ did his works both by the one and in the other 4. The miracles which the Prophets and Apostles did were to shew that they were sent of God and were his seruants and messengers But there was a higher scope of Christs miracles that they aimed at namely to shew that he was the Sonne of God We see then how strong an argument this is and how well this witnesse of his workes is brought for confirmation of his Godhead Vse is first that we reade not the miracles of Christ as matters only of History but to take them as props for the strengthening of our faith in Christ whom they shew to be God and so an al-sufficient mediator 2. To applie this to our adoption that we shew our selues to be the Sonnes of God by being
partaker of the diuine nature and doing the workes of God More Particularly we are to consider 1. A description of these workes 2. A declaration of the witnes which they beare They are described in two clauses 1. Which the Father hath giuen me to finish Which sheweth first the ground Secondly the extent of these workes 1. The ground of them is because they were such workes as the Father had giuen him in charge to doe which shewes that what Christ did he did by authority commission from his Father a Doctrine heretofore noted and it is a notable ground for the strengthening of our Faith because God no doubt will accept of those things that Christ did for vs they being done by his authority And secondly it is for our imitation that wee haue the warrant of God for the things wee doe Now as this is a ground so it is an end why Christ doâ—h these workes as Luk. 2.49 Ioh. 6.38 and before vers 30. of this Chapter Ioh. 4.34 2. The extent is that Christ was not onely to begin these workes but to goe thorow with them and finish them Hence learne Doct. That the worke that God hath giuen vs is not done till it be finished This Christ knew and so he fully finished the worke his Father gaue him as Ioh. 4.34 17.4 19.30 Vse 1. For reproofe of the opinion of the Papists that Christ did not perfectly finish his worke but left some things for the Saints to adde thereunto out of Col. 1.24 2. We must obserue that in the worke of God we adde vnto diligence and carefulnesse constancy and continuance The second clause is which I doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I is added â—mphatically from whence the Doctrine is that Doct. What Christ did he did by his owne power This did the people obserue in all his Miracles how he by his owne authoritie and in his owne Name did cast out Diuels forgiue sinnes teach the people c. Doct. Whence we learne that Christ is to bee acknowledged adored worshipped beleeued and trusted in as one that is absolute of himselfe to doe what he will And thus are not Saints to be trusted vnto who are only the instruments of God 2. The Witnes which these workes doe beare is expressed in these words That the Father sent me Now where Christ vrgeth this sending as a proofe of his equality with the Father we must vnderstand it of such a sending as when an Equall is sâ—nt and not an Inferior of the sending of a Sonne not of a Seruant or Messenger This Phrase of being sent is applied to Christ in three respects 1. In regard of distinction of Persons of the Father and the Sonne 2. In regard of Christs Incarnation who being in Heauen in the bosome of his Father was sent to take flesh vpon him here in earth 3. In regard of his Office as he is Mediatour betweene God and Man and therevnto sent and deputed by God This shewes that Christ did not vsurpe any authority and dignity of himselfe but had this by communication from God the Father A point before noted Vers 37. And the Father himselfe which hath sent me beareth witnes of me Ye haue not heard his voice at any time neither haue yee seene his shape Vers 38. And his word haue you not abiding in you for whom he hath sent him yea beleeue not IN these words is layd downe the third testimonie viz. the witnesse of God the Father Wherein obserue 1. How Christ doth plainly lay downe the testimonie 2. How he reproues the Iewes vnbeleife In the former we are to note 1. The Party that giues this testimonie who is described by a twofold relation to him to whom the witnes is giuen 1. Of Father The Father himselfe shewing that this was the first person in Trinity 2. Of sending Noting that Christ was come from the Father So that this testimony of the Father is That Christ is his Sonne 2. The witnesse it selfe beareth witnesse of me But when and how was this testimonie giuen Answ God the Father giueth testimonie to his Sonne foure waies 1. by his Prophets Heb. 1.1 Act. 10.43 and 3.18 2. By inward reuelation and inspiration when God by his Spirit assureth mens hearts that Christ Iesus is his Sonne as he did to Peter Mat. 16.17 3. By the testimonie of Christ himselfe Ioh. 3.33 for in that Christ giueth testimonie of himselfe God the Father also doth it 4. In his owne person by his voice First at his baptisme Mat. 3.17 and at two other times at his transfiguration Mat. 17.5 and Ioh. 12.28 And this is here principally meant for the first that is the testimony of the Prophets comes next to be handled the second is secret now Christ would bring such a testimony as all might take notice of And for the third that iâ— the point in question to be proued Here then we are diligently to weigh the greatnes of this testimonie and in it to note the great goodnes of God and the care that he hath of vs. For this being the ground of all the Articles of our Religion viz. that Christ is the Son of God without which there can be no comfort in beleeuing of any God was not contented to haue declared this by his Prophets yea or by Christ himselfe but himselfe from Heauen in his owne person doth assure vs of the truth of this so necessary an Article of Faith that Christ Iesus is his owne Sonne in whom he is well pleased with vs. And therefore of all testimonies of Scripture this among the rest and aboue all the rest is to be regarded as a most sure and strong prop of our Faith And this vse Peter teacheth vs to make when from hence hee bringeth a strong argument to confirme the truth of the Gospell 2. Pet 1.16 17 18. The vse is the same that is made Mat. 17.5 Deut. 18.15 Act. 7.37 that therefore we do heare Christ by attendiâ—â— vnto his Word which he hath caused to be written for the â—â—â—uation of his Church So much to the testimonie 2. In his repoofe note first The fault for which he reproues them The ground of this fault 1. The fault is noted in these words yee haue not heard his voice at any time neither haue yee seene his shape Which words may be taken first litterally That they neuer heard the voice of the first person speaking by himselfe at any time that is at any other time except then and vpon that occasion when hee gaue testimonie to his Sonne Neither yet did or can any man behold God with carnall eyes So that this first amplifies the greatnesse of this testimony that it is a matter of great weight sith neuer before nor since the like testimony hath been giuen Secondly it shewes what a great benefit it was that Christ was incarnate who is the character and ingraued forme of the Father in whom we may see and behold him Heb. 1.3 2. Metaphorically
labour to reclaime them Luk. 15. Christ sheweth his affection there by those Parables of the lost sheepe and Prodigall childe as a patterne for all Ministers to be so minded 4. To haue a speciall care to maintaine the honour due to Christ entire vnto him not to part stakes with him or to wooe for themselues as Iohn would not here and the Apostles Actsâ— 12 16. 5. To be attentiue to the Bridegroome to heare his will and to teach it the Church which duty is here vers 29. expressed and Ezek. 3.17 1. Ioh. 1.1 Which serues to condemne ignorant Ministers and those also that hearken to the voyce of other or deliuer their owne conceits and such as the Papists that talke of nothing but the voyce of the Church Iohn saith here heareth Him not her vers 29. 6. The last is also laid downe here namely to reioyce where people come vnto Christ that so Christ may speake vnto them and they submit themselues to him This ought to bee the fulnes of a Ministers ioy when he seeth this fruit and power of his ministery in winning soules to Christ 1. Th. 2.19 Act. 11.18 23. Vers 30. He must increase but I must decrease 31. He that commeth from aboue is aboue all he that is of the earth is earthly and speaketh of the earth hee that commeth from heauen is aboue all 32. And what he hath seene and heard that he testifieth and no man receiueth his testimony IN the thirtieth verse is noted the second inference inferred from the former comparison as if hee had said Now the Bridegroome himselfe is come mine office of preparing the Bride is finished therefore shall I decrease both in the ministeriall function for now the people will stocke vnto him and leaue me as also in that credit and present account which they carry of me because they shall now reuerence admire and honour Christ This then that here is spoken of Iohns decreasing is not meant as concerning the authority of Iohns Doctrine or his faithfulnesse in his Calling which can neuer be diminished but as long as the World stands Iohn wil be found to haue been most faithfull in his Office Now to shew that this came not by his owne negligence or by Christs pride and ambition but onely by the will of God he puts a must to it I must increase c. From this humiliation of Iohn wee may learne diuers good lessons as First this teacheth Ministers that they should not bee grieued though they grow into disgrace and small account amongst men if so be that thereby any glory may bee got vnto Christ Secondly that the more men are esteemed the lesse account is made of Christ and contrariwise the more account is made of Christ the lesse will man bee esteemed as is plaine by the example of the Corinthians 1. Cor. 3.4 and by that holy iealousie which the godly Ministers haue had when they perceiued much people to flocke about them The vse is to teach vs to fixe our eyes on Christ and God and not to dote on mans worthinesse and not so much to haue their persons in admiration as their Callings and especially that message which they bring from God Thirdly that where Christ shineth lesser lights are obscured as at the comming of Christ and preaching of the Gospell the Types Ceremonies and darke shadowes of the Law were obscured 2. Pet. 1.19 for he is the Day-star and the true Sonne of righteousnesse 1. This teacheth vs to be ashamed of our ignorance in these dayes that the Gospell shineth so bright vpon vs and yet wee will not walke in the light thereof 2. That is but a dotage and foolish conceit of some who collect from hence that Iohn was borne in that time of the yeere when the dayes decrease and Christ when they increase and thereupon alter their Almanacks c. Vers 31. He that commeth from aboue is aboue all he that is of the earth is earthly and speaketh of the earth he that commeth from heauen is aboue all THis verse containes a second comparison to shew the excellency of Christ aboue man highâ— That is he that is come from heauen from God And this is spoken in regard of the vnion of his two Natures in regard of his diuine Nature he is in heauen yet not locally as there included for he filleth all things In regard that he took vnto him the humane Nature he is said to come from Heauen aâ—lâ— Angels and men He that is of the earth That is a meere man Is of the earth That is he sauoureth of the earth speaketh of earth and carnall things According to his condition so is his disposition his condition earthly his disposition carnall as the like That which is borne of the flesh is flesh Ioh. 3.6 In this comparison is shewed first what Christ is first in regard of his beginning and originall Secondly in regard of his excellency and preheminency 2. What man is first in respect of this condition and making he that is of the earth Secondly of his disposition inward is of the earth and outward speaketh of the earth First generall instruction that is drawne from the scope of the comparison is That Man and Christ are as farre different opposite and contrary as may be as much as betweene heauen and earth 1. Cor. 15.47 Ioh. 8.23 This Iohn acknowledged Matth. 3.11 Ioh. 1.27 and the Centurion Matth. 8.8 and Peter Luk. 5.8 The ground of this difference is the vnion of the two Natures in Christ in which respect though the Godhead is said to descend Ephes 4.9 yet is he neuerthelesse God and the similitude of the Humane nature doth not make him so like man as the vnion of the Godhead doth make him vnlike First this sets forth the great loue of Christ to man who in himselfe did make a vnion betweene two so different Natures for our good and thereby reconciled heauen and earth Secondly against the Papists who derogate from Christs honour in making many Saints not onely equall but superior to Christ and ioyne their merits and intercession with Christ giuing the Pope more authority then Christ yea making eueâ—y poore Masse-priest aboue Christ because they are to sacrifice Christ in the Masse now the sacrificer is aboue the sacrifice The parts of this comparison are first the originall of Christ He came from heauen this is to be vnderstood of the person of Christ that he had his beginning froÌ„ heauen though according to his humane nature he came from earth beiâ—g borne of man Which obserue against some ancient heretikes who hâ—ld that Christ brought his body with him from heauen which iâ— contrary to the History of his Natiuity incarnation set down by the Euangelists as also Ioh. 1.14 Gal. 4 4. 1. Tim. 3.16 and furthermore it is against a maine end of the Incarnation of Christ which is to sanctifie and make holy our nature our birth our conception Therefore though the humane nature be of mâ—n