The Sacred Philosophy of the Holy Scripture, Article 6

The Sacred Philosophy of the Holy Scripture · Article 6

p. 75ARTICLE VI. ❧ He aſcended into heaven, &c.

CHAP. XXX.

§ 1. THough the Iuſtification of the Articles of our Creed bee my onelyonly worke: Yet heere I heare two queſtions demanded of mee. The firſt, who thoſe were which are ſaid, Matth. 27.52. and 53. to have riſen at the reſurrection of Christ, and to have ſhewed themſelues to many in Ieruſalem? The ſecond, where our Lord was in that time of 40. dayes, betweene His reſurrection and aſcenſion; ſeeing it is manifeſt that He converſed not wholely with His Diſciples, but ſhewed Himſelfe unto them at ſeverall times, and that eſpecially on the firſt dayes of the weeke, as on that day He had riſen from the dead. To theſe I anſwere, where I have the authority of the Scripture, boldly: where I have not, I leave you at your libertie to thinke with mee: Firſt therefore in the number of them that roſe immediately after the reſurrection of our Lord, I put thoſe high Saints which are reckoned in the Genealogie of our Lord, from Adam unto Ioſeph, His nurſing Father, except Henoch, and with them many of the Saints, who had ſlept in the faith of Christ, to come in the memory and knowledge of ſuch as were yet alive in Ieruſalem, as Zechary, and Elizabeth, Simeon, Hanna, and many others, who by ſpeciall grace were rayſed againe, ſhewed themſelues alive unto ſuch as were appointed thereto, and to them bare witneſſe, not onelyonly of the reſurrection of Christ, but by experience in themſelues, did alſo teſtifie, that the power and vertue of His Reſurrection was of force and availe for the p. 76raiſing up of all them that ſhould beleeue in Him. And of theſe, eſpecially, you muſt underſtand that ſpeech of our Lord, which is Iohn 5. Chapter from verſe 19. to 30. where He ſaith that the houre was comming, and was even then at hand, when the dead ſhould heare the voice of the Sonne of God, and ſhould live. As you may remember how it was ſaid, Note (a) on the laſt Chapter, that the faithfull are raiſed by the venue of Christs reſurrection, but they that ſhall be raiſed up to judgement at the laſt day are raiſed up by the power of the Father: Of theſe faithfull that had dyed, was that word of our Saviour ſpoken, as it is manifeſt by the text. And this is that captivitie or number of Captives, which till then had beene held under the bands of death, but by the victory of Chriſts reſurrection, were freed from death, and aſcended with Him on high, when Hee gave gifts unto men. Eph. 4.8. And although ſome will needes interpret that reſurrection only of a new life, by repentance from dead workes; yet the arguments in that place, will not ſo hold. All that are in the graves ſhall heare the voyce of the Father, and ſhall come foorth, ſome to life, ſome to damnation, ver. 28.29. Therfore ſome ſhall heare the voice of the Sonne, and live, verſe 25. For the Father quickneth the dead; ſo the Sonne, verſe 21. And whatſoever the Father doth, the ſame things doth the Sonne likewiſe. But to raiſe the dead, and to give Repentance, are not the ſame things: So then that which is heere ſpoken by our Lord, is no other thing, than that which was propheſied by Hoſea 6.2. The third day He will raiſe us up, and wee ſhall live in His ſight: and was here fulfilled by the teſtimony of the Evangeliſt. And if the firſt fruits be holy, then alſo the whole lumpe. Rom. 11.16. So that we which have the ſame faith, ſhall at laſt receive the end of our hopes, and have our parts in that holy reſurrection, whereof whoſoever is partaker, on Him the ſecond death can have no power. For as that propheſie of Ioel 2.18. was fulfilled in part, after the aſcenſion of our Saviour, It ſhall be in the latter dayes that I will powre out of my Spirit upon all fleſh, &c. Act. 2.17. and for a proofe or aſſurance of that which ſhall be fulfilled, not in 120. Perſons, but in all fleſh, when the earth ſhall be filled with the knowledge of the Lord, as the waters cover the ſea. Eſ: 11.9. Hab. 2.14. So likewiſe was that reſurrection a pledge and aſſurance of that holy reſurrection of the dead in Chriſt, which ſhall riſe firſt. 1 Cor. 15.23. 1 Theſ. 4.16. but the reſt of the dead ſhall not riſe till the time be fulfilled that they ſhall be judged according to thoſe things that are written in the bookes. Revel. 20.4.5.12. Whereas of theſe it is ſaid, Iohn 5.24. That they ſhall not come foreign into iudgement, much leſſe foreign into condemnation, but are paſſed from death unto life. For he that judgeth himſelfe, and condemneth himſelfe, and brings no other plea unto Chriſt but that, for mercy, may be ſure to find mercy in the time of need. See 1 Cor. 11.31. Heb. 4.16.

p. 77Now for the ſecond queſtion, although it ſeeme more curious then profitable, to aske where our Saviour was after the time of His reſurrection, during His abſence from His Diſciples; yet I will anſwere what I thinke, and leave you upon better conſideration to give a better anſwere. Firſt therefore it is manifeſt by the Scripture, that our Lord ſhewed Himſelfe Eleven times after His reſurrection; if oftner, yet is it not manifeſt by the text. Of this number five manifeſtations of Himſelfe were on the day of His reſurrection. 1. To Mary Magdalen alone, Mar. 16.9. 2. To her againe, and the other Mary, Mat. 28.9. 3. To Simon Peter, Luke 24.34. 1. Cor. 15.5. 4. To Cleopas, and his friend, Luke 24.15.35. 5. To all the Apoſtles, except Thomas, Iohn 20.24. to which, if you put that time when He aſcended on the 40. day, from mount Olivet, the five appearances remaining (for I ſpeake not of thoſe extraordinary manifeſtations of Himſelfe after His aſcenſion to Steven, Actes 7.56. and to Paul, Actes 9.17. and 1. Cor. 15.8.) will bee moſt likely to have beene on thoſe five Sundayes (as wee call them) which were betweene, as it may well be gathered from Iohn 20.26. becauſe the Lord would fully finiſh the ceremoniall uſe of the Iewiſh Sabbath, and ſanctifie the day of His reſurrection, for the remembrance of thoſe benefits which wee receive thereby. This uſe the Primitive Church made of it, Iust. Mart. Apol. ad Anton. and further (againſt our Traskits) becauſe they would prevent their errours, who under the profeſſion of Chriſtianity did ſtill retaine their Iudaiſme; whoſe folly to avoid, in ſtead of the Iewiſh Sabbath, they celebrated the day of Chriſts reſurrection Ign: ep. ad Mag: Theſe times of ſhewing himſelfe were. 1. To the Diſciples, and Thomas with them. Iohn 20.26. 2. At the Sea of Tiberias. Iohn 21.1.3. 3. On a mountaine of Galilee appointed to them. Mat. 28.16. 4. To above 500. brethren at once. 1 Cor. 15.6. 5. To Iames. ver. 7. And for the times of His abſence from them, becauſe it is ſaid in the text to the Epheſians, cited above, That He did therefore deſcend into the lower parts of the earth, and aſcend farre above all heavens, that He might fill, or fulfill, all things which were written of Him, not onelyonly thoſe which were neceſſary for our ſaluation, as His Suffering, Reſurrection, Aſcenſion, &c. but alſo whatſoever belonged unto man to doe in that ſtate betweene His reſurrection and aſcenſion, as you may in part underſtand by that which hath been ſaid, Chapter 28. N. I thinke that in thoſe 33. dayes, He in His manly being, did view this earth and the fulneſſe thereof, and eſpecially viſit and bleſſe thoſe places where He did purpoſe that His Church and trueth ſhould moſt of all flouriſh and continue.

Sect. 2 Sect. 2. Thus much for the queſtions by the way. Now turne to that which is the maine. To every degree of the abaſement of our Redeemer, there is a degree of exaltation and glory oppoſed. So this of the Aſcenſion of our Lord into Heaven, is ſet againſt p. 78that of His deſcent into hell, and that by the authority of Saint Paul, He that deſcended, is even the ſame that aſcended. And although it may very well be thought, that after His Paſſion finiſhed on the Croſſe by His death, His going to hell was the beginning of His victory, to take to Himſelfe that power whereby He, as the Sonne of man, is to reigne over all the powers of death and hell; Yet becauſe His body during thoſe three dayes, is by moſt ſuppoſed to have been held under the power of death; and that all the parts of His victory are to belong unto Him, as Hee is Lord both of the quicke and dead, that is, in His intire humanity, ſoule and body together; therefore that deſcent is rather held by many, as the loweſt eſtate of His humiliation, as you might read a little before. Chap. 28. § 2. N. 3. But that our Lord (after that He had by many and infallible ſignes and arguments, by the ſpace of fourty dayes, given abundant proofe of His reſurrection) did aſcend into heaven, theſe reaſons doe make it manifeſt.

1. VntoUnto every body is a place due, according to the qualities and properties of that body, as in all natures here below, it appeares that the place is both conſeruative, and alſo generative of thoſe things which are peculiar thereto, as the lower parts of the earth of the mineralls; the ſurface of the vegetables; the water of fiſhes, &c. And againe it is manifeſt that all things under the Moone are ſubject to corruption and change: no beauty, ſtrength, or excellency is ſuch as is not fading: no pleaſure ſuch, but that in the very uſing it growes loathſome: no bravery ſo coſtly, but in three dayes wearing it waxes ſtale; ſo that by the voice and conſent of all men, the Angels and bleſſed ſoules, and all ſuch beings as are free from corruption, and in the ſtate of glory, are ſent into heaven. But it is manifeſt that our Lord by His reſurrection and conqueſt of death, purchaſed firſt to Himſelfe, and then to us, a ſtate of glory and immortality. Romanes 6.9. Epheſ. 2.6. Therefore alſo that Hee aſcended into heaven.

2. The bleſſedneſſe of the creature is onelyonly in this, That it may behold the glory of God, in whom alone is the excellency of all perfection; And this glory is ſeene onelyonly in the face of Ieſus Chriſt the Mediator, as was ſhewed Chapter 24. § 10. N. 5. unto which bleſſedneſſe, onelyonly the pure and bleſſed inhabitants of heaven, as the holy Angels and ſoules of men, are dignified. And from hence it muſt follow, that our Lord is aſcended into heaven, the place of Angels and happy ſoules: For no man dwelling in his ruinous houſe of clay, is able to behold that glory. Exod. 30.20.

3. Hell is the place of torments; the earth of troubles, changes and calamities; therefore heaven is the place of happineſſe, or elſe no happineſſe at all is to be found. But that is impoſſible. For ſo all things ſhould be created to wretchedneſſe and miſery onelyonly, which cannot ſtand with the louelove of God to His creature, and His infinite goodneſſe. And if any ſuch place of happineſſe be, and He p. 79our Saviour not brought thereto, then the greateſt obedience performed to the Father for the manifeſtation of His glory, ſhould be without reward. But this were unjuſt with God, and therefore impoſſible. And therefore it was neceſſary that our Lord after His reſurrection, ſhould aſcend into heaven.

4. By the conſent of Chriſtians taught of God, and of Heathens taught by nature, heaven is the place of the greateſt glory and happines, as hell of ſorrow and wretchednes. For although the Heathen allotted a degree of eternall bliſſe to the ſoules which they ſent to Elyſium, as you may read of Anchiſes and others, Aeneid. 6. yet they ſuppoſed that their fa…ſe gods, and ſuch as were by them canonized, went up to heaven, as Hercules, Castor and Pollux, Romulus, and he that was one of the chiefe maſters of the devills ſlaughter-men, Iulius Caeſar. From whence you may reaſon thus: The place of the greateſt glory is moſt due to Him that is both the Creator, and Reſtorer of all things. But ſuch was our Lord Ieſus, as it hath appeared before. Therefore He aſcended into heaven.

5. It is neceſſary that the bleſſed and damned doe differ, by all thoſe meanes whereby the paines of the one, and the bleſſedneſſe of the other may be increaſed. The paines of the damned are increaſed by the horrour of that place wherein they are tormented; therefore the ioyes alſo of the bleſſed, are increaſed by the ſuperexcellent beauty and pleaſures of that place of their abode. And becauſe our Lord is bleſſed and holy above all that are bleſſed and holy, therefore it is neceſſary that He ſhould aſcend into heaven.

6. If Chriſt after His reſurrection had not aſcended into heaven, then could no other creature bee bleſſed in heaven by His merit: So the place of perfect bliſſe ſhould be without inhabitants, and therefore created in vaine. So God ſhould want that praiſe which were due to Him for His mercy and goodneſſe ſhewed to the creature. But theſe things are impoſſible. Therefore the holy Angels and Saints are bleſſed in heaven, and Christ our Lord, their King, among them. See Iohn 14.2, 3. and Epheſ. 2.6.

7. If Christ our Lord had not aſcended into heaven; yea, ſo that His aſcenſion might be witneſſed both by men and Angels, Actes 1.10, 11. then could not we which beleeve in Him, have full aſſurance of thoſe heavenly joyes that are laid up in ſtore for us. 1. So the Chriſtian faith were all in vaine, and we ſtill ſubject to the puniſhment of our ſinnes. 2. So His Conception, Birth, Miracles, Sufferings, Death and Reſurrection, heretofore prooved, ſhould have beene in vaine; So His owne preaching, and of His meſſengers. 4. So the prophecies of the Scriptures which were before concerning Him, even ſince the world began, ſhould bee without their trueth. 5. So the faith and hope of them which confeſſe the moſt glo…ious things of God concerning His goodneſſe p. 80and mercy toward His creature; which faith they have in Him, being taught by Him out of his word, and by the ſucceſſe of all things that have come to paſſe accordingly ſhould be fruſtrate. But all theſe things are impoſſible. And therefore God is gone up on high in triumph, and our Lord with the ſound of the trumpet, all the holy Angels, and the ſpirits and ſoules of the faithfull joying therein, all the troopes of the heavens, and the heavens of heavens attending His comming, and ſubmitting themſelues to Him their Lord and King. Open your heads, ô yee gates, and be yee ſet ope yee everlaſting doores, that the King of glory may come in. Who is this King of glory? The LORD of hoſtes mighty in battell, euen our Lord IESVS, who by the warres of His ſuffering and death on the Croſſe, and by the conqueſt of His reſurrection, hath overcome the powers of Hell, He is the King of Glory. Amen.

Notes.

(a) THerefore He aſcended into Heaven.] This Article hath beene gaineſayed by the heretickes diverſly. Cerinthus ſaid, That becauſe Ieſus was man onelyonly conceived and borne as other men, Hee was not yet riſen, but ſhould riſe at laſt. Aug. de haer: cap. 8. And thus by conſequence he denied that our Lord aſcended into heaven. But this Iew, both by nation and opinion, is refuted before in all, by the proofe of thoſe Articles which he denied. And becauſe he brought nothing for the proofe of his opinions, but onelyonly opinion, let them all vaniſh at the authority of the holy Scripture, as miſt before the Sunne. Carpocrates, as he had beene taught by Saturnilus, ſaid, that the ſoule was onelyonly ſaved. Epiph: haereſ: 23. So that the ſoule of Chriſt onelyonly, after it was freed from the body, aſcended to the Father. Epiph: hereſ: 27. Againſt this hereſie you may ſet the reaſons and authorities of the Chapter before, and them that follow in the Article of the reſurrection of the body, Chap. 38. The errour of Apelles you read before, Note (a) on Chap. 26. § 1. N. 3. his reaſons and their refutation you have Note (a) on Chapter 27. N. 3. The Seleucians confeſſe that Chriſt, when He aſcended, tooke with Him His manly body, and carryed it as high as the Sunne, but there He put it off, and left it there. But Saint Paul affirmes that He aſcended farre aboue all heavens, that is, all the viſible heavens, either of planets or ſtarres: yet they brought their reaſon out of the 19. Pſalm. verſ. 4. He hath ſet His tabernacle in the Sun. So the vulgar tranſlation of the Latines hath it from the Greeke, and ſo all the Greeke copies reade it, except that of Aquila, who according to the Hebrew hath it thus; In them [the heavens] He ſet a tabernacle for the Sunne, and this helpes the Seleucians nothing. But the errour which hath ſwayed moſt againſt this Article, and which with their ſacriledge, if they could ſee it, hath now defaced their Church, is that of the Vbiquitaries, who becauſe they beleeve that very ſubſtance of the body and blood of Chriſt is received with the Bread and Wine; they are compell'd to ſay, That His naturall body may be in many, and conſequently, in all places at once; as His God-head is. And therefore, that this aſcenſion of Chriſt muſt be nothing elſe but a diſappearance out of the earth, or a vaniſhing from the ſight of men. For the ground of their opinion, they urge the word of our Lord, This is my body, This is my blood, but they deny not the Bread and Wine to continue ſtill: p. 81which if it be true, then the ſence of the words muſt bee, In this, or with this Bread and Wine, is my body and blood. But the words beare no ſuch meaning, but prove much rather, that tranſubſtantiation or change of the Bread and Wine into the body and blood of Chriſt, which the Papiſts would. But this opinion of the Papiſts, were to denie Chriſt to have taken fleſh of the Virgin-Mary, and ſo to have beene made of the ſeed of David, at leaſt in part of His bodily being, when His hody and blood ſhould be made of bread and wine. I, but it is ſaid, Matth. 28.20. I am with you unto the end of the world.

Anſwere. Not by His bodily being, but by His continuall providence, and the graces of His Holy Spirit, as Saint Auguſtine ſaith, Corpus ſuum intulit Coelo, majeſtatem non abſtulit mundo. Tract. 50. in Ioh. But the Centuriſts cite alſo the auctorities of the Fathers for their conſubſtantiation, as of Iuſt. Martyr in Tryph. of Tertullian againſt Marcion, but corruptly, and falſly; and of Origen, but a forged one, Cent. 3. cap. 10. They bring alſo reaſon; for (ſay they) If the Divine and hum…ne natures in Chriſt be united perſonally, then it is neceſſary, that where the one nature is, there muſt alſo be the other. But the two natures are ſo united. Ergo. Anſwere. The conſequence of the propoſition is not good; where one of the natures is finite, the other Infinite, as Saint Auguſtine ſaith, God and man are one Perſon, and both together are one Chriſt; every where as He is God, but as He is man, in heaven, Ep'la ad Dardanum. But this queſtion is by many handled at large; and if you deſire further ſatisfaction, See the Catechiſme of Vrſinus, a Booke (I thinke) common, and the queſtion is there briefly handled. See Doctor Willet, Synopſis Pap. Contr. 13. Part. 1. See alſo Bucan: Inſt: Theol: loc: 48. queſt. 60. &c. But in ſumme againſt theſe, or any other hereſies which may riſe againſt the trueth of this Article, take the authorities of the holy Scripture. Pſalm. 24.7. &c. Pſal. 47.5. and 68.18. The place and circumſtances of His aſcenſion are remembred, Mark. 16.18. Luke 24.50. Act. 1.9. Reade hereto, Epheſ. 4.8. 1 Tim. 3.16. Hebr. 4.14. and 9.24. And that the naturall property of Chriſts humane body, being now glorified, is not deſtroyed, ſo that is, may be every where, as the God-head is; take theſe authorities of the holy Scripture. Firſt it is ſaid of Him, after His reſurrection, Matth. Mark. Luk. He is riſen, He is not here. And Act. 1.10. While they looked up ſtedfaſtly as He went, which muſt not be by diſappearing, but by leaving of one place and paſſage to another; and againe verſ. 11. This IESVS which is taken from you into Heaven, therefore not bodily with them ſtill; as He ſaith, Iohn 16.7. It is expedient for you, that I goe away; for if I goe not away, that Comforter will not come; but if I depart, I will ſend Him to you. And therefore it is ſaid, Act. 3.21. That the Heavens muſt containe Him, untill the time that all things bee reſtored. And this is ſpoken of His body; neither can it be true of His Deity: and if His body be contained in heaven, how can it become a piece of bread, or in a piece of bread on earth? You will ſay, if Chriſt were laſt of all ſeene of Saint Paul. 1. Cor. 15.8. how was Hee ſtill contained in the heauens? for His converſion was after the aſcenſion. I Anſwere. Even as Saint Paul ſaw in a viſion, a man, named Ananias, comming unto Him, whom otherwiſe he ſaw not till afterward. Act. 9.12. and yet the ſight, by viſion from God, is a moſt certaine and true ſight: Or if it were ſo, that He were indeed in His body, taken up into the third heaven, as he makes it queſtionable, 2. Cor. 12.2. ſo might he ſee as he profeſſeth of himſelfe, in your underſtanding.

p. 82CHAP. XXXI. ❧ And ſitteth at the right hand of God the Father Almighty.

THe great antiquitie of this Creed, appearing to be even from the time of the Apoſtles, brought ſome writers into an opinion that the twelue Apoſtles, before their departure from Ieruſalem, to preach unto the Gentiles, gave out this forme of confeſſion of the faith, to bee acknowledged of every Convert, before they might bee baptized, and appointed that all interpretation of Scripture ſhould be made, according to the rule of it, as they will underſtand that text in Rom. 12.16. And ſome will yet bee more particular herein, that every Apoſtle brought in that Article which he thought fit to be beleeved: Yea, and for a need they will tell you which Article every Apoſtle made, and ſo have of neceſſitie limitted the Articles to the number of twelve. But the Scripture admits no other rule of Interpretation than it ſelfe. And ſo I confeſſe that the Creed, may be a rule, in as much as it hath the foundation in the Holy Scripture. As Saint Auguſtine ſaith, lib. 3. de Symb. ad Catech. Chapter 1. Deus in eccleſia regulam, &c. God would have one perpetuall rule to be in the Church, which ſhould be ſimple, briefe, and ſuch as every one might eaſily underſtand, according to which the godly might examine all doctrine, and interpretation of the Scripture: to receive that which is agreeable thereunto, and to refuſe that which is contrary. And although for your ſatisfaction therein, I have followed the faſhion for the number of Articles, as you may ſee; yet it cannot be denied, but that if you take every ſeveral concluſion for an Article, there are in all 17. or 18, at leaſt fifteene ſeverall Articles; of which, this of our Lords ſitting at the right hand of God, will be one, although in that number of 12. it goe as a part of the Article before, Hee aſcended into heaven. But this is not a thing of any great importance, And therefore let us rather looke to the certainty thereof, for that is neceſſary for us to know and beleeve.

But it may be demanded, why in the Creed, ſuch a Metaphor ſhould be uſed, as might endanger younglings and novices to thinke with the Anthropomorphites, that the inviſible God is like to man, with hands and bodily parts. To which wee may anſwere, that the Christians (I ſpeake not of wilfull hereticks) were not ſo p. 83ill inſtructed, but that they knew right well how to diſcerne betweene Chriſt and a Vine, Iohn 15. betweene a figurative and a proper ſpeech. And therefore the Fathers in the Church, the Author, or Authors of this Creed, having a jealous care of the trueth of God, doubted not to propoſe it in the words of God Himſelfe. Therefore ſeeing this part of Christs glory is ſo propheſied to bee fulfilled, Pſal. 110. cited, Heb. 1.13. The Lord ſaid unto my Lord, ſit at my right hand, untill I make thine enemies thy foot-ſtoole, it is ſo to be retained in the Article of our Creed. And although it bee a borrowed ſpeech, yet ſeeing it is ſo taken into uſe by our Lord Himſelfe, and by the Pen-men of the New-Teſtament, it is by all meanes moſt fit ſo to hold it. For ſo our Lord ſpeakes, Matth. 26.64. and Luke 22.69. Hereafter ſhall you ſee the Sonne of man ſit on the right hand of the Power of God. So Col. 3.1. Christ ſitteth above at the right hand of God. So Hebr. 1.3. and 10.12. and 12.2. with many other Scriptures to the like purpoſe. The word To ſit, ſignifies either to tarry or continue, as in Luk. 22.49. foreign, Sit, that is, abide or ſtay in the Citie of Ieruſalem: or elſe it ſignifies to raigne, as in Eſay 16.5. The Throne ſhall be eſtabliſhed, and Hee ſhall ſit upon it in trueth. So the right hand of God ſignifies either power, as Act. 2.33. Hee being by the right hand (that is, the power) of God, exalted: or elſe it ſignifies happineſſe, and joy eternall, as it is ſaid, Pſal. 16. and 11. verſe: At thy right hand are pleaſures for evermore. And although ſome Interpreters make the meaning of this Article, that Chriſt as God, hath equall glory and power with the Father; yet all theſe Articles, from the ſecond to the eight, ſhew what wee are to beleeve of our Mediatour concerning His man-hood. And as our Saviour, in the ſtate of His humiliation, was for the greater ſcorne and contempt, crucified betweene the two malefactors, one on the right hand, the other on the left; So in this glory of His, oppoſed thereto, He is ſet on the right hand of the Majeſtie on high, the principalities and powers being ſubjected unto Him. 1. Pet. 3.22. So then the meaning of this Article is, not onelyonly that Christ in our nature (confide caro) ſits at the right hand of God in heaven, but alſo as Hee ſpeaketh, Matth. 28.18. that All power is given unto Him, both in Heauen and in earth. VntoUnto Him (I ſay) is all power given to raigne, and to order the ſtate of the world, not onelyonly as the ſonne of God, which He did, and doth eternally with the Father, and the Holy-Ghost, Pro. 18.15. but as He is the Son of man, Iohn 5.27. as Saint Paul ſaith, 1. Cor. 15.28. He (that was raiſed from the dead) must reigne till Hee hath put all His enemies under His feete. This glory of Christ is thus declared, Ephe. 1.20. &c. God having raiſed Him from the dead, hath ſet Him at His right hand, in the heavenly places, farre above all principalitie and power, and might, and dominion, and every name that is named, not onelyonly in this world, but alſo in that which is to come, and hath put all things under his feete, and hath given Him p. 84to bee the head over all things unto his Church. The manifeſtation therefore of this glory in the humanitie and the exerciſe of this power is in the diſcharge and execution of thoſe offices and dignities which He hath received of the Father, to bee the King, the Prieſt and Prophet unto His Church. He then as King, doth order the affaires of the world, ſometime reſtraining the power of Tyrants and Perſecutors of His trueth; ſometimes ſuffering their rage to grow on high; yet arming the hearts of His ſeruants and ſubjects with courage and conſtancy againſt their fury, that it may appeare, that He raignes in the hearts of men, and turneth them whitherſoever He will: Otherwhile againe, giving Kings and Queenes to bee nurſing Fathers and nurſing Mothers unto His Church, that trueth may flouriſh in the earth, as Righteouſneſſe hath looked downe from Heaven. And concerning His Prieſt-hood, this is the ſumme, that wee have ſuch an High-Prieſt, Who is ſet at the right hand of the throne of the Majeſtie of heaven, to appeare in the ſight of God for us, to offer up our Prayers, to pleade our cauſe before the infinite Iuſtice, and thereunto to preſent what Himſelfe hath done, and ſuffered in our behalfe, Heb. 8.1. and 9.24. and of theſe two, that is His Kingdome, and His Prieſt-hood, Saint Peter ſpeaketh, Actes 2.36. Let all the houſe of Iſrael know aſſuredly, that God hath made this Ieſus, both Lord and Christ. The office of His propheſie is in this, that as before His appearance in the fleſh, Hee by His Holy Spirit inſtructed the Prophets: ſo after that, when Hee aſcended on high, He gave gifts unto men; ſome to bee Apoſtles, ſome Evangeliſts, ſome Paſtors and Teachers, for the perfecting of the Saints, for the worke of the miniſtery, for the edifying of the body of Christ, Ephe. 4.11.12. And hereunto belong all thoſe meanes which he hath made ſubſervient hereunto, by His Holy Spirit, ſtirring up the hearts of Kings and Princes, and other noble benefactors for the eſtabliſhment and maintenance of Vniverſities or Schooles of the Prophets. But as the great rivers are nothing elſe but the gathering together of waters from many ſmaller fountaines and gilz: ſo the particular Schooles, founded by charitable and well-minded men, ſuch as the moſt vertuous Iohn Colet Deane of Paules, and founder of that Schoole was; are the perpetuall ſupplies, without which the Vniverſities could not be furniſhed either with Prophets, or with Prophets ſonnes. And therefore for theſe alſo doth our Lord, now ſitting at the right hand of the Father, by His Holy Spirit furniſh men with the gift of tongues, and their interpretation. And therefore you my foreign, knowing that an account muſt be made for whatſoever wee have received, either of gifts, or maintenance hereunto. And although beſides our endleſſe paines, wee endure the inconveniences of theſe ill and diſſolute times, the idleneſſe and dulneſſe of many untoward and grace-leſſe children, the folly of ſome more wicked and unthankfull parents; though our imployment bee diſeſteemed: p. 85yet ſeeing the hope of the time to come is in our paines, let us for that duety which wee owe to Chriſt, that love which wee beare to His Church and our Countrey, endeavour the faithfull diſcharge of our truſt, and remember that our reward is laid up in heaven. Now ſee the reaſons of the concluſion.

1. It is juſtice, that the loweſt degree of humility and abaſement, for obedience ſake unto the will of God, ſhould bee rewarded with the greateſt glory and honour that may be done unto the creature. But it hath appeared heretofore, that our Lord Chriſt, for His obedience ſake to the will of His Father, became ſubject to poverty, that we might be rich. 2. Cor. 8.9. Hee endured ſtripes, that we might bee healed. 1. Pet. 2.24. That He ſuffered ſhame and death it ſelfe, for our offence, See hereto Chap. 27. Therefore Chriſt is ſet at the right hand of the Majeſty in heaven. This is the argument of Saint Paul himſelfe. Hebr. 12. verſ. 2. Chriſt for the joy that was ſet before Him, endured the Croſſe, deſpiſed the ſhame, and ſate downe at the right hand of the throne of God. This is that argument whereby our Lord ſtrengthened Himſelfe againſt death. Iohn 13.32. If God be glorified in the Sonne of man, God ſhall alſo glorifie Him in Himſelfe.

2. To the moſt noble and worthy perſon, the moſt noble dignities and excellencies doe belong. But the perſon of our Mediator, according to His God-head, hath equall glory and honour with the Father, and the Holy-Ghoſt. Therefore to Him it belongs alſo, as man, to ſit at the right hand of the Father, (a) becauſe of His union with the God-head. For although in His God-head He could not ſuffer nor die: yet becauſe His God-head was clouded in His humanity, the whole Perſon was truely ſaid to bee both humbled and exalted. And as by that humiliation and offering of His body and blood, Hee made a full ſatisfaction to the infinite juſtice, for the ſinne of His people: So did Hee merit and purchaſe, both to Himſelfe and to His choſen, all that honour and happineſſe which either the one or the other can bee capeable of. And therefore in His humanity to ſit at the right hand of God.

3. It is neceſſary that He ſit at the right hand of power, that is, have the ſuperexcellency of all power in Himſelfe: by whom the perfection and happineſſe of the creature is to be wrought, and by whom the greateſt aduerſary to God, and to the happineſſe of the creature, muſt be ſubdued. But it is manifeſt that our happineſſe is to be perfected onelyonly by Christ our Saviour: and that the workes of the devill our aduerſary, are to be deſtroyed onelyonly by Him. 1. Iohn 3.8. Therefore it is neceſſary that He ſit at the right hand of the power in heaven.

4. It is beſeeming and neceſſary that Hee ſhould have (b) ſome preeminence above mankind, by whom all joy and bleſſedneſſe was procured unto mankind; in as much as that p. 86bleſſedneſſe belongs properly unto Him that purcha'ſte it: but to him for whom it was purcha'ſte, it belongs onelyonly by grace and participation. But the reſurrection of the body, and aſcenſion into heaven, belong to us, as it were in common with Christ, in as much as the faithfull muſt riſe againe, and after judgement aſcend with Him into Heaven. Iohn 17.24. and 2 Theſ. 5.17. Therefore to ſit at the right hand of the power of God, is peculiar unto Christ alone. And although it be ſaid, Epheſ. 2.6. that we are made to ſit together in heavenly places in Christ; yet that is ſpoken onelyonly of that abundant happineſſe and joy which we ſhall finde in eternall life, as the text was cited euen now, out of Pſal. 16.11.

Notes.

(a) BEcauſe of His vnion with the God-head. The Apoſtle, in the firſt Chap. of the Epiſtle to the Hebrewes, proves by many arguments that the Mediator muſt be God: in the ſecond Chapter, that Hee muſt bee man. Among thoſe reaſons, whereby He proves that Chriſt is God, this is one: becauſe it was ſaid vntounto Him, Sit at my right hand. For God that gives not His glory unto another, Eſay 42.8. doth not give this glory to ſit at His right hand, unto any one that is a creature onelyonly. Therefore doth not our Lord ſit at the right hand of God, but as man ſubſiſting in the Perſon of the Sonne of God: neither yet as God, being one with the Father in the infinitie of being and power, is Hee ſaid to bee ſo exalted, as to Sit at the right hand of God, but onelyonly as He is God manifeſted in the fleſh. For this exaltation and glory was given unto Chriſt, as the reward of His humiliation, as it is ſaid, Phil. 2.8.9. Hee humbled Himſelfe, and became obedient unto death, even the death of the Croſſe: Wherefore God alſo hath highly exalted Him, and given Him a Name which is above every name, &c. So that the glory of ſitting at the right hand of God, is due unto Chriſt as the Mediator, that is both God and man in one Perſon.

(b) Some preheminence above man-kind: Although the graces and perfections, and conſequently the glory of Chriſts humanity in the Perſon of the Godhead be ſo ſuper-excellent, as all the Angels in heaven cannot comprehend: yet doth not that glory and perfection take away the proprieties of the humane nature; nor yet His ſitting at the right hand of God, take away His ſubjection unto God. For Hee is excepted that did put all things under Him: and when all things are ſubdued unto Him, then the Sonne alſo Himſelfe ſhalbe ſubject, that God may be All in All, 1. Cor. 15.27.28. becauſe that then the government and mediation of the Sonne is perfected in the creature, when it doth appeare, that God hath loved the Church, euen as He hath loved Him. Iohn 17.23. If then Chriſt our Lord be ſtill God and man; or elſe He ceaſes to be our Mediator: and if to take away the properties of His humanity, as to be contained in a certaine place, be to deny Him to be man, as Saint Auguſtine ſaith; Take away place and you deny all bodily being. How can that falſhood of the every-where being, of Chriſts body, be iuſtified? I ſaid enough againſt this errour, in the Note on the Chapter before: but they argue alſo from this Article thus; The right hand of God is every where. Chriſt in His bodily being, ſits at the right hand of God; Ergo, His body is every where. If this be a good p. 87concluſion, then why not this? The right hand of God is eternall. Chriſt in His bodily being, ſits at the right hand of God: Ergo, His body is eternall. But this againſt the Article, He was borne of a Virgin. Beſide, the Aſſumption ſhould be, the body of Chriſt is the right hand of God; but that is moſt falſe: and this is moſt faulty of all, to take a tropicall ſpeech, as if it d…d ſignifie properly. See Log: chap. 21. N. 5. The errours mentioned, with this, in the Note on the Chapter before, need not to be remembred.

Another errour againſt this Article of Chriſts ſitting at the right hand of God, and ma…ing interceſsion for the Saints, is of them who pray to Saints and Angels, and ſo deny the Al-ſufficiency of His mediation, and m…ke …oi… that text of the Scripture. 1. Tim. 2.5. There i… one Mediator betweene God and man, the man Chriſt IESVS. But they have a pretty diſtinction for it, if it were ought worth, that the Saints are not Mediators of ſatisfaction; for to is Chriſt alone; but of Interceſsion only: If we ſhould be …ontent with this, yet all their workes of Supere…og…tion are vaniſhed, and all their ſaleable treaſure of their Church not worth a mite. For the merit of Chriſt is not ſaleable, but fo… every one that will, to b…y without money. Eſay 55.1. And that becauſe it is infinite and unval…able, a… the ranſome of ſinne muſt be, and no mans merit can be. Beſide the Scripture ſaith, That Ab…aham knowes us not, and Iſrael is ignorant of us. Eſay 63.1…. And therefore, as … Father ſaith, It is the moſt ſafe aduenture, for a man to commit himſelfe onelyonly to the hands of God.

A third erro…r is of them who ſacrilegiouſly withhold thoſe tithes which God hath allotted for the Miniſters of the Church, as you may ſee it prooved by them who have writ to this argument, whatſoever any lying Legend hath brought to the contrary: you may reade Sir Henry Spelman, Iames Sempil, and eſpecially the Reverend Biſhop of Chicheſter to this argument. And ſo no leſſe are they in this hereſie, who withhold, or curtaile, or inuert by any meanes, thoſe maintenances which the founders of Schooles or Colledges have appointed, as Seed-plots, for the Church. And theſe ſacrilegious errours are the more damnable; as an errour in fact, is worſe then an errour in opinion. And if you looke unto the ſtate of thoſe Churches, where that competency of which they prate was firſt eſtabliſhed, in France, in Germany, and elſe-where: you in may ſee not onelyonly the contempt and beggery wherein the Miniſters live; but that even the whole Churches, have ever ſince the time of this competency, lived under perſecution. And if whole Churches and Common-wealths ſuffer for this, ſhall you ſacrilegious Impropriators, you ſaleable Latrones, and you falſe feoffees, that are unfaithfull in other mens wealth, unfaithfull in that which is committed unto you onelyonly in truſt, eſcape, though you be long forborne? He that ſhall come, will come, and will not ſtay, to give to every man as his workes ſhall be, not as they are here in ſhew, or with pretext, that I am but one. And this is the next Article whereto ye ſhall be ſummoned. Ariſe ye dead, and come to judgement.