The Sum of Christian Religion 2, Part 2 · Subpart 25
HE SITTETH AT THE RIGHT HAND OF GOD THE FATHER ALMIGHTY.
THIS Article differeth from the former. 1. Becauſe in this Article is declared the end of his aſcenſion. For Chriſt did therefore aſcend into heauen, that hee might ſit at the right hand of the father. 2. Becauſe chriſt ſitteth alwaies at the right hande of the Father: but into heauen hee aſcended but once. 3. Wee ſhal alſo aſcend into heauen, but yet wee ſhall not ſit at the right hand of God.
The Queſtions of chriſts ſitting at the right hand of the Father.
1 What the right hand of God ſignifieth.
2 What it is, to ſit at Gods right hand.
3 Whether chriſt did alwaies ſit at Gods right hand.
4 What are the fruites of chriſts ſitting at the right hand of the Father.
1 WHAT THE RIGHT HAND OF GOD SIGNIFIETH.
THE right hande of God ſignifieth, 1 The omnipotency, or exceeding vertue of God. Act. 5.31. Him hath God lift vp with his right hand to be a Prince and a Sauiour. 2 It ſignifieth perfect glorie, perfect dignitie, and full diuine maieſtie.
2 What it is to ſit at Gods right hand.
TO ſitte at Gods right hande, is to bee a perſon equall to God in power and glorie, by whom the Father woorketh immediately. They commonly define it to bee, to raigne in equall power and glorie with the Father. That is true indeede of Chriſt: For he doth al thinges likewiſe as dooth the Father, and is indued with the ſame power with the Father, which alſo he exerciſeth. But the Sonne hath alwaies ſo raigned: and the ſame agreeth alſo to the holy Ghoſt, who yet is not ſaid in the Scripture, to ſitte, neither dooth ſit at the right hand of the Father: becauſe the Father doth not gouern al thinges, eſpecially his church, immediatly by the Holie Ghoſt, but by the Sonne. Wherefore this definition, which is commonly receiued, is not ſufficient and perfect. Some confound his ſitting, with his Aſcenſion, & ſay it is all one. But firſt it is abſurd that in ſo ſhort a confeſſion ſhould bee an idle ſpeaking of the ſame thing twiſe. 2 This phraſe of ſpeech is taken from the cuſtome of kings, who hauehave their aſsiſtants aſseſſours, … whom they commit the power of gouernment: So chriſt alſo is ſaid to ſit at the right hand of the Father, becauſe the Father will rule and gouerne by him immediatelie all things both in heauen and in earth. 3 We alſo ſhall aſcend, neither yet ſhall we ſit at the right hand of God the Father. Heb. 1.13. For vntounto which of the angels ſaid hee at any time, ſit at my right till I make thine enimies thy foot-ſtoole? Muchleſſe will God ſpeake this vntounto man. Obiection. But it is ſaid, Reuel. 3.21. To him that ouercommeth will J grant to ſit with me in my throne. Aunſ. We ſhall ſit there by participation: where this muſt bee alſo granted, that the ſame is the throne of the Father and the Sonne. In the ſame throne many may ſitte: but not in the ſame dignitie. And ſo chriſt will not giuegive that chiefe dignitie and glorie giuen him of his Father, vntounto any other. Reply. But to ſit at Gods right hand, is alſo to liue gloriouſlie and bleſſedlie: But this agreeth to vsus. Therefore wee ſhall ſit there. Aunſwer. This is not a ful and ſufficient definition, becauſe a bleſſed life agreeth both to vsus & Angels, but the ſitting at gods right hand doth not. Whereupon theſe two articles are well adioined together, He Aſcended into Heauen, he ſitteth at the right hand of God the Father.
Now let vsus in few wordes expound the definition which wee brought of Chriſtes ſitting at the right hande of the Father. Chriſt ſitteth then at the right hande of God the Father, that is, he is that perſon omnipotent, by which the Father gouerneth al things immediatly: But eſpecially, by which he defendeth the church againſt her enimies. That this definition may be more ful and clear, let vsus briefly ſift eueryevery part thereof.
The Seſſion therefore of Chriſt at the right hande of the Father, is, 1. The perfection of Chriſtes diuine nature, that is, the equality of the Word with the Father, which he did not receiue, but euer had.
2 The perfection of chriſtes humane nature. This perfection or excellency of Chriſtes humane nature compriſeth, Firſt, The perſonall vnion of the humane nature with the Woord; Coloſſ. 2.9. In him dwelleth all the fulneſſe of the godhead bodily. Secondlie, The collation or beſtowing of giftes farre greater and more in number, than are beſtowed on al men or Angels, and therfore in which he far excelleth both men and Angels. Ioh. 1.16. Of his fulneſſe hauehave al we receiued. And cap. 3.34. God giueth him not the ſpirite by meaſure.
3 The perfection or excellencie of the office of the Mediatour, that is, the Propheticall, Prieſtly, and Roiall function, which chriſt now, as the glorified Head of his church, doth in his humane nature gloriouſly exerciſe in heauen. This excellency of chriſts office is the very exalting of Chriſt in his Propheticall, Prieſtly, and Princely function: that is, the laying down of the infirmity of Chriſts humane nature, and the perfection of glory, which was due vntounto Chriſt, both in reſpect of his office, as being a Prophet, King, and Prieſt; & in reſpect of his perſon, as beeing God.
4 The perfection of chriſts honour, that is, the adoration, worſhip, and reuerence, which is yeelded vntounto Chriſt both of men and Angels. Heb. 1.6. Let all the Angels of God worſhip him. Phil. 2.9. Hee hath giuen him a name aboue euerie name. By theſe & the like ſpeeches are ſignified the partes of Chriſts ſitting at Gods right hand. But the name whereof is ſpoken in the wordes of the Apoſtle before aleaged, is the excellencie of the perſon and office of Chriſt, and a declaration of both by his viſible maieſtie, that all may bee forced to confeſſe that this is the King, by whom God ruleth all thinges. So alſo did Stephen ſee him adorned with viſible maieſtie and glorie. Chriſt had ſome partes alſo before of his excellency both of his office, and of his perſon, but he then came to the full perfection of all, when being taken vp into heauen, he was placed at the right hand of the Father.
By theſe partes nowe of chriſts ſitting at the right hand of the Father, the definition of his ſitting may bee made more full in this wiſe: when chriſt is ſaid to ſit at the right hand of the Father, hee is ſaide to hauehave the ſame and equal power with the Father; to excel all men and Angels in his humane nature, both in giftes beſtowed on him more and greater than on them, as alſo in viſible glorie and maieſtie; to ſhew himſelfe Lord of men and Angels, and of all things that are created; In the name of the Father, to rule and adminiſter immediatly his kingdome in heauen and the whole world, & chiefely to gouern by his power immediately the church: laſtly to bee acknowleged and magnified of all as chiefe Lord and Head.
Many Obiections are by this definition refuted, As 1. The Holy Ghoſt alſo is equal with God: Therefore wee may truely ſay, that hee alſo ſitteth at the right hand of God. Aunſwere. It doth not folow: becauſe the reaſon is grounded of an ill definition. For although the Holy Ghoſt bee as well as the Father and the ſonne, Head and Lord and ruler of the Church, yet doth it not agree to the Holy Ghoſt, but to chriſt alone, to ſit at the right hand of the Father: Becauſe hee alone tooke humane nature, was humbled, dead, buried, roſe againe, aſcended, and is Mediatour. And furder the Father woorketh immediately by the Sonne onelyonly: but by the holy Ghoſt the Father doth not worke immediatly, but through the ſonne. For the ſame order is to be kept in their operation and working which is in the perſons. The Father worketh by him ſelfe, but of himſelfe, becauſe he is of none: The Sonne worketh by himſelfe, not of himſelfe, becauſe he is begotten of the Father: The holy ghoſt worketh by himſelfe, but from the Father and the Sonne, from whom he dooth proceed. Therefore the father woorketh immediately by the Sonne: becauſe the Sonne is before the holy ghoſt, yet not in time but in order: but mediately the Father woorketh by the holy Ghoſt: and therefore the Sonne is rightly ſaide to ſitte at the right hand of the Father, but not the holy Ghoſt. 2. Obiection. Christ before his Aſcenſion was alwaies the glorious Head and King of the Church. Therefore he cannot now be firſt, after his aſcenſion, ſaid to ſitte at gods right hand. Aunſwere. Againe, this reaſon alſo is grounded vponupon a bad definition. Chriſt was alwaies glorious; but hee was not alwaies aduaunced and exalted in the office of his Mediatorſhippe, to wit, in his kingdome and prieſthood. Now firſt he began to hauehave the conſummation and perfection of glory, which before hee had not: that is, gloriouſly to rule and adminiſter his kingdom and Prieſthood in the Heauens.
Chriſt is called our Head, 1 In reſpect of his perfection & excellencie, both as God and man. And as concerning his godhead, there is no doubt of it. And as concerning his humane nature, it is true, becauſe Chriſts humanitie is adorned with far greater gifts, than is any creature; eſpecially by reaſon of the vnion thereof with the Word. 2 Jn reſpect of his office; and that 1 in regard of his merite, then by reaſon of his power and efficacie. For as the Head is the ſeat of al the exteriour and interiour ſenſes, wherein are ſeated the vnderſtanding & will, and whence the vitall ſpirites flow: So from Chriſt as the Head flowe downe into vsus the giftes and graces of the Holy Ghoſt.
3 Whether Chriſt did alwaies ſit at the right hand of God.
THIS Queſtion ſhoulde not bee needefull, except mens curioſitie had made it ſuch. To the explication thereof is required the diſtinction firſt of natures, then of time.
Now as cōcerning Chriſts Diuinitie, 1 That alwaies ſitteth at the right hand of the Father, as ſitting ſignifieth an equal power and honour, which Chriſt hath, euen the ſame with the Father. For Chriſts diuine nature was from euerlaſting equal with the Father in honor and power. Likewiſe, as To ſit at the right hand of the Father, ſignifieth to be the Head of the Church. For by the Woorde the Father did from the beginning alwaies preſerue the Church, as alſo by him hee created all thinges. In this ſenſe Chriſt was placed by his eternal generation at the right hand of the Father.
2 Chriſt according to his diuinitie alſo dooth ſo ſitte at the right hand of the Father, as he was ordained to this his office from euerlaſting.
3 He dooth alwaies ſit, according to his diuinity, at the right hande of God, in that hee begunne from the verie beginning of the world, to execute & hath executed this his office. And chriſt, according to his diuinity, was in this reſpect, after his aſcēſion into heauen, placed at the fathers right hand, in that his diuinity then began to ſhew it ſelfe glorious in the body: which in the time of his humiliation had hid it ſelfe frō being openly manifeſted & declared. For in the time of his humiliatiō, which was whē chriſt liued on earth, his God-head alſo had humbled it ſelfe, not by making it ſelfe weaker, but by hiding it ſelfe onelyonly, and not ſhewing it ſelfe abroad. Therefore thus Chriſt alſo according to his diuine nature was placed at his Fathers right hand, namelie by laieng downe that humility, which he tooke on him for our ſake, and by ſhewing foorth that glorie, which hee had with his Father before the foundations of the woorlde were laide (but had hid the ſame in the time of his humiliation) not by adding any thing vntounto it, which it had not before, neither by making it more bright & powerfull, neither by manifeſting and declaring it before God, but vntounto men, and by vſing fully and freely his right and authoritie, which right and authoritie Chriſtes diuinitie had as it were laid downe in the taking vp and aſſumption of humane nature. Therefore he ſaith, Iohn 17.5. Now glorifie mee thou Father with thy owne ſelfe, with the glorie, which J had with thee before the world was. This glorie he had not with men. Therefore he praieth, that as hee had it alwaies with the Father, ſo he might manifeſt it vntounto men. Wherefore this is not to be taken, as if the Word receiued any change or alteration of his God-head: but in that ſenſe only which hath been ſaid.
Now as concerning chriſtes humane nature: according to it hee was then firſt placed at the right hand of the Father, when he aſcē ded into heauen: then he attained to his glorification, when he receiued that, which before he had not. Obiection. Hee that ſitteth at Gods right hande, is euerie where. Chriſt ſitteth at Gods right hand. Therefore he is eueryevery where. Aunſwere. This reaſon wee graunt in reſpect of the communicating of the properties to the perſon. But if it be further concluded, that according to the fleſh he is euerie where, there wil be more in the concluſion, than was in the premiſſes. Againe, wee denie the conſequence of the whole reaſon: becauſe, the right hand of God, and to ſit at the right hande of God, is not all one. Neither yet is it ſimply true, that hee which ſitteth at Gods right hand, ſitteth euerie where. For a part of the ſitting at gods right hand is alſo that viſible glorie and maieſty, wherewith Chriſtes humane nature was endowed, and wherewith Stephen beheld him endued in heauen. This is not euerie where, but only in that placc where his body is ſeated and remaineth.
Obiection. Hee aſcended into heauen, to fill al thinges, that is, with the preſence of his fleſh. Aunſwere. It is a fallacy in miſconſtring the word. He aſcended to fill all thinges, that is, with his giftes and graces, not with his fleſh, bones and skinne. Theſe are the monſters and dotinges whereby the Diuell carrieth Gods glory into deriſion. Reply. That nature which hath receiued omnipotency is euerie where: chriſtes humanitie hath receiued omnipotency. Therefore it is euerie where. Anſwere. That nature which hath receiued omnipotency by a reall transfuſion and communication of the properties, is euerie where, but not that which hath receiued it by perſonall vnion onelyonly, as the humane nature of Chriſt. But yet notwithſtanding manie thinges hauehave beene beſtowed by reall transfuſion on Chriſtes humanitie: to wit, other qualities, than which hee had on the croſſe and in his humiliation. Likewiſe far more and greater giftes, than thoſe which are beſtowed either on Angels or on men, and in reſpect of thoſe giftes beſtowed on him, Chriſt is placed, according to his humane nature, at the right hand of his father; but according to his diuinitie he is placed at the right hand of the Father, as he being glorified and taken vp into heauen hath ſhewed forth the ſame; & hath attained vntounto the perfection of glory, or to the higheſt degree of glorification as touching his humanity.
4 What are the fruites of Chriſtes ſitting at the right hand of the Father.
THE fruites of Chriſtes ſitting at the Fathers right hand are all the benefites of the kingdome and Prieſt-hoode of chriſt glorified. As 1. His interceſſion for vsus. 2. The gathering, gouerning, and garding of his church by the Worde and ſpirit. 3. His defending of the church againſt her enemies. 4. The abiection and deſtruction of the churches enemies. 5. The glorification of the church. The fruites or benefites of the kingdome of chriſt glorified, …e, that he ruleth vsus by the miniſtery of the Word, and the holy Ghoſt, that hee preſerueth his miniſtery, that hee giueth his Church reſting places, and is forcible by doctrine in conuerting the choſen; that hee will at length raiſe vp from the dead his choſen and elect, aboliſh all their infirmities, glorifie them, wipe away all teares from them, enthronize them in his throne, and make them Prieſts and Kings vntounto his Father. The fruite of the Prieſthoode of Chriſt glorified is, that he appeareth, preſenteth himſelfe, and maketh requeſt and interceſſion for vsus in heauen, & that forcibly, ſo that the father denieth vsus nothing through the vertue and force of his interceſſion. Hence ariſeth that conſolation and comfort: Becauſe our Head, our fleſh, and our brother ſitteth at the right hand of the father; he ſhall at length glorifie and quicken vsus, and that both in reſpect of his brotherly louelove, as alſo in regard of his office, who is our Head. Becauſe alſo we hauehave ſuch a High-Prieſt, which is ſet downe at the right hande of the father, there is no cauſe why wee ſhould doubt at all of our ſaluation: he ſhall keepe it ſafe for vsus, and at length moſt aſſuredly and certainly beſtow it vponupon vsus. Ioh 10.28. No man ſhal pluck my ſheep out of my hand. And cap. 17.24. I will that they which thou haſt giuen me be with me euen where I am.