The Substance of Christian Religion, Lecture 18
The eighteenth Lords day.
Mark 16. 19.
So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.
HEre is explicated a singular act of Christ, after his resurrection: Where mark, 1. The motion, wherein the act is designed. And 2. The thing brought to pass by that motion. The motion is but the means: The thing done by the motion, was its end. The motion was as it were the way: and the thing done by it, the end of that way, and the rest and perfection, that was to be attained by it. This motion was Christ's ascending into Heaven: The thing brought to pass by it, was Christ's sitting down at the right hand of God. The motion then is described from the terme to which it was made, which was heaven; But the terme from which it was, is also understood, which was the earth. The thing done by this motion, is also explained by its adjuncts; to wit, Christ's glory and power, and his quiet and setled possession of these; all which are metaphorically signified in these words; He sate down on the right hand of God. For the placing on God's right hand, signifies a communication of divine glory and power; and sitting on his right hand, denotates the quiet and setled possession of this glory and power.
Doct. 1. Christ ceased to be upon earth by his bod…ly presence after the fortieth day after his resurrection.
This is clearly enough signified in the Text; by these words, He was received up into Heaven; that is, …e ceased to be here upon earth. The time is here but generally intimated, Act. 1. 3. We say, by his bodily presence; because by his spiritual, and divine presence, by his Godhead and his Spirit, he is present with his own in a gracious manner, according to his promise, Even unto the end of the world, Mat. 28. 20. We call it also his bodily presence; rather than his real presence, because real presence is more properly opposite to an imaginary, or fained presence onelyonly, than to a divine and spiritual.
Reas. 1. Because it because not Christ to abide longer upon earth, when now he had left off to be earthly, as he was in the state of his humility: Which leaving off to be earthly, we understand not of the substance of his body, but of the manner, quality, and suit or garb, as it were of his body, which now from earthly or infirme, was turned to be heavenly and glorious.
Reas. 2. Because his bodily presence had not been for our good, but rather to our hurt, for as much as the Spirit, the Comforter, his true Vicegerent here upon earth, could not be poured out, and given, before Christ did ascend into Heaven, Iob. 16. 7.
Reas. 3. Because Christ had now done the work, which he had to do upon earth, for glorifying his Father there; and therefore was now to return to that he had before the world was made, and manifest it by exaltation of his humane nature, as much as before he had hidden it, by laying it aside as it were, during the dayes of his weakness, or humility, Ioh. 17. 4.
Use, Is of Refutation, against Papists, Ubiquitaries, and other false Prophets, who designing some definite and determinate places upon earth, dare say, behold, here Christ is bodily, and behold, there Christ is bodily, according to that of Mat. 24. 23.
Doct. 2. Christ, when he left the earth, went up into the highest Heavens.
This is clear enough in the Text, compared with other Scriptures, where the Heaven of glory and of bliss is called the highest Heaven, and the third Heaven, which is all one.
Reas. 1. Because it is most fit, that his humane nature, which is now made immortal and glorious, should be seised and possessed of a place, that was convenient for it self, and its condition; and such was onelyonly the highest, or third Heavens: the other two being subject to corruption, or to a change.
Reas. 2. As he opened that Heaven for us, which was shut upon us for our sins; so it was expedient, that by his own proper ascension and going thither, he should make this plain unto us.
Reas. 3. He ascended, that he might on our behalves also take possession of the Kingdome of Heaven, and might raise us to certain hope, that thorough him, we should come to the same place and condition.
Reas. 4. He ascended, that he might dispatch such other things, as yet remained to be done for us. Now such were his intercession, and mediation at the right hand of his Father, for us; his giving, and sending, and shedding abroad of his Spirit, to supply his room, and to be the comforter of his; lastly, the universal government of all things for our good; and the like.
Use 1. Of Refutation, against such as fain Christ's humane nature so to be in Heaven, as that yet it is together and at the same time bodily upon earth. For that he might ascend to heaven, it is clearly said, that he was received up into Heaven; and therefore that he might ascend into Heaven, he left the earth. For if the consequence be good, where unto the good Angell dictates; He is arisen; therefore, he is not here; to wit, in the grave: Then no more doubt can be made of this consequence; he is ascended into Heanen; therefore is not here on earth.
Use 2. Of Direction in our Faith, and worshipping or adoration of Christ; to wit, that we think not now carnally and in an earthly manner of Christ, but worship him in spirit and in truth, as placed in highest glory, and divine power in the Heavens.
Use 3. Of Admonition, that we may remove our mindes and affections from things earthly, and set them upon things heavenly, and that are above, where Christ our treasure, sits at the right hand of the Father, that there, and with him our conversation may be, Mat. 6 21. Col. 3. 1. Phil. 3. 20.
Doct. 3. Christ in Heaven hath the possession of all highest glory that a created nature can be capable of.
This is hence gathered, in that he is said to be seated on the right hand of God; whereby is signified, that unto God himself he hath the next place in dignity, and so not onelyonly above all men, and their blessed spirits, but above the glorious Angells themselves.
Reas. 1. Because Christ's humane nature, of which we here peculiarly speak, came next up in dignity to God himself, by free grace, and personal union and communion with the God-head; and therefore it was most meet also, that in pr… eminence of glory and dignity, he should be next unto God himself.
Reas. 2. Because Christ is the head of all Saints and blessed ones, both men and Angells; from whom is derived all dignity & glory upon all such as are gathered together in one body under him, as the Angells also are. It was needfull therefore, that as he received the Spirit of grace without measure; that so also he should be adorned with glory and majesty above all other creatures.
Reas. 3. Because both the grace and glory of the Church, tends to the glory of Christ; as the glory of Christ tends to the glory of God, 1 Cor. 3. 22, 23.
Use, Is of Consolation, to all the faithfull in Christ; because not onelyonly the glory of the head redounds to the glory of all its members, but we have also a sure promise concerning this, that as in this life we are partakers of the sufferings and patience of Jesus Christ, so also in the life to come, we shall be made partakers of his glory, Rom. 8. 17.
Doct. 4. Christ together with his highest dignity, bath also highest power.
This the Text evidenceth, in as much as God's right hand signifieth his power; and sitting down on his right hand, signifies the highest communion and society with God in this power, that can be.
Reas. 1. Because dignity and power might so have the same degrees. For dignity separated from power, is no more but a dead title, and therefore seeing Christ hath highest dignity and glory, it followes also that he is endued with highest power.
Reas. 2. Because Christ is constituted Lord, as well to correct & governe, as to preserve & glorify his Church. He must therefore of necessity both have the power of right, and the power of strength, fitting and competent for these ends. For the Lord hath both a power of right, and of might, to exercise and put in execution all this, as well immediately, and by himself, as mediately, and by instruments, or servants. And this is that power that Christ professeth was given unto him, in Heaven, and on earth, Mat. 28. 18. Now it is given to Christ, and agreeth to him most properly, as he is Mediator, or as man assumed to the unity of one person with God, but not so properly as God; and therefore it is said to agree to him, as he is the son of man, Ioh 5. 27.
Use, Is of Consolation. For though this divine power of Christ be terrible to his enemies, yet to believers it brings firm hope, and affiance, and comfort; because as Christ himself saith, Ioh. …0. 24. such an one hath everlasting life, and shall not come into condemnation, but is passed from death unto life. And hither also tendeth, Rom. 8. 34, 35. when there the Apostle proves, that nothing can separate from the love of Christ; because he sits on the right hand of God.
Doct. 5. Christ hath the quiet and unmovable possession of this power
For in this sense it is, that he is said to sit on the right hand of God.
Reas. 1. Because he hath overcome all his enemies virtually; and shall actually in his own appointed time subdue them all fully, and bring them under the yoak.
Reas. 2. Because there is nothing on earth, or under the earth, can in the least trouble or molest this his possession.
Reas. 3. Because this state and condition of Christ is not onelyonly immortal and free from all change by vertue of Covenant and divine Promise, but also of its own nature, being now accomplished according to free Covenant; and such will the happiness of the least Saint be.
Use, This also is of Consolation, which though it may strike terror and amazement in the hearts of Christ's enemies, yet it raiseth and rouseth up the dejected and drooping spirits of all such, as put their trust and confidence in him; for he sitteth on the right hand of God in power and majesty, there making intercession for us.