The Sum of Christian Religion, Catechism · Part 2 · Christ's two natures · Question 50 – Question 51
Queſt. 50. Why is it further ſaid, He ſitteth at the right hand of God?
aEpheſ. 1.20, 21, 22, 23. Col. 1.18., by whom the Father governeth all thingsbAnſ. Becauſe Chriſt therefore is aſcended into heaven, to ſhew thereby, that he is Head of the ChurchMat. 28.18. John 5.22..
The Explication.
Chriſts ſitting at Gods right hand, differeth from his aſcenſion:TO ſit at the right hand of God, and, to aſcend into heaven, are things different: for one may be without the other. Wherefore this Article differeth three waies from the former: In order.Becauſe in this Article is declared the end of his aſcenſion: For Chriſt did therefore aſcend into heaven, that he might ſit at the right hand of the Father. In continuance.Becauſe Chriſt ſitteth alwaies at the right hand of the Father, but into heaven he aſcended but once. In end.The Angels do aſcend, and we ſhall alſo aſcend into heaven; but yet neither they, nor we ſhall ſit at the right hand of God. For, To which of the Angels ſaid God at any time, Sit at my right hand, Heb. 1.13.untill I have made thine enemies, thy foot-stoole? much leſſe did God ſay thus unto any man, Chriſt alone excepted. The Queſtions of Chriſts ſitting at the right hand of the Father, are:
1. What the right hand of God ſignifieth in the Scriptures.
2. What it is to ſit at GODS right hand.
3. Whether Chriſt did alwaies ſit at Gods right hand.
4 What are the fruits of Chriſts ſitting at the right hand of the Father.
1. What the right hand of God ſignifieth.
THe right hand, as alſo other members, are attributed unto God by an Anthropopathy, or reſemblance after the maner of men: and in Scripture the right hand of God ſignifieth, 1. The omnipotency, or exceeding vertue of God: Him hath God lift up with his right hand,Acts 5.31. Pſal. 118.16. Exod. 15.6. to be a Prince and a Saviour: The right hand of the Lord hath done valiantly. Thy right hand, O Lord, hath bruiſed the enemy. 2. It ſignifieth perfect glory, perfect dignity, and full divine majeſty, and in this ſenſe it is here taken.
2. What it is to ſit at Gods right hand.
TO ſit at Gods right hand, is to be a perſon equall to God in power and glory, by whom the Father worketh immediately, and governeth all things. They commonly define it to be, to reigne in equall power and glory with the Father. That is true indeed of Chriſt: for he doth all things likewiſe as doth the Father, and is endued with the ſame power with the Father, which alſo he exerciſeth. But the Son hath alwaies ſo reigned: and the ſame agreeth alſo to the holy Ghoſt, who yet is not ſaid in the Scripture to ſit, neither doth ſit at the right hand of the Father; becauſe the Father doth not governe all things, eſpecially his Church, immediately by the holy Ghoſt, but by the Son. Wherefore this definition, which is commonly received, is not ſufficient and perfect. Some confound his ſitting with his aſcenſion, and ſay it is all one: But we have already ſhewed and proved a difference; and it is abſurd, that in ſo ſhort a Confeſſion ſhould be an idle ſpeaking of the ſame thing twice. This phraſe of ſpeech is taken from the cuſtome of Kings,Whence the phraſe of Chriſts ſitting at Gods right hand ariſeth. who place thoſe, whom they honour, at their right hand and have their aſſiſtant aſſeſſors, to whom they commit the power of government: So Chriſt is ſaid to ſit at the right hand of the Father; becauſe the Father will rule and governe by him immediately all things both in heaven and earth. This Seſſion therefore is the ſupreme dignity and glory given by the Father unto Chriſt after his aſcenſion: Or, the peerleſſe exaltation of the Mediatour in his Kingdome and Prieſt-hood.
Chriſt alone ſitteth then at the right hand of God the Father; that is, he is that Mediatour and perſon omnipotent, by which the Father governeth all things immediately: but eſpecially, by which he defendeth the Church againſt her enemies. And this glory and Seſſion of Chriſt at the right hand of the Father,Foure things wherein Chriſts ſitting at Gods right hand conſiſteth. is, 1. The perfection of Christs divine nature, that is, the equality of the Word with the Father, which he did not then receive, but ever had. Which his Divinity, though for the whole time of his humiliation it lay hidden and undiſcried; yet it afterwards ſhewed forth it ſelfe with power and majeſty. 2. The perfection and exaltation of Chriſts humane nature. This perfection compriſeth, 1. The perſonall union of the humane nature with the Word;Col. 2.9. In him dwelleth all the fulneſſe of the God-head bodily. 2. The excellency of gifts; wiſdom, power brightneſſe, glory, majeſty, and other graces far greater and more in number, than are beſtowed on all men or Angels▪ and therefore in which he far excelleth both men and Angels.Joh. 1.16. & 3.34. Of his fulneſſe have all we received God giveth him not the ſpirit by meaſure, 3. The perfection or the excellency of the office of the Med…atour, that is, the Propheticall, Prieſtly and Royall function, which Chriſt now (as the glorified head of his Church) doth in his humane nature gloriouſly exerciſe in heaven: For now he is our glorious interceſſor, he is the glorious giver of the holy Ghoſt, and the mighty preſerver and defender of his Church. This excellency of Chriſts office is the very exalting of Chriſt in all his functions: that is, the laying down of the infirmity of Chriſts humane nature, and the perfection of glory: which was due unto Chriſt, both in reſpect of his office, as being a Prophet, King, and Prieſt; and in reſpect of his perſon, as being God.Mat. 28.18. All power is given unto me both in heaven and earth. 4. The perfection of Chriſts honour, that is, the adoration, worſhip and reverence, which equally, as to the Father, is yielded unto Chriſt both of Men and Angels, becauſe he is adored and magnified of all, as the Lord and Prince of all. Let all the Angels of God worſhip him. Pſal. 97.7. Heb. 1.6. Phil. 2.9.Hee hath given him a name above every name. By theſe and the like ſpeeches are ſignified the parts of Chriſts ſitting at Gods right hand. But the name, whereof is ſpoken in the words of the Apoſtle before alledged, is the excellency of the perſon and office of Christ, and a declaration of both by his viſible majeſty, that all may be forced to confeſſe, that this is the King, by whom God ruleth all things. So alſo did Stephen ſee him ſtanding on Gods right hand, adorned with viſible majeſty and glory, and worſhipped him. Chriſt had ſome parts 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 up into heaven, hee was placed at the right hand of the Father.
A more full deſcription of Chriſts ſitting at Gods right hand.By theſe parts now of Chriſts ſitting at the right hand of the Father, the definition of his ſitting may be made more full in this wiſe: When Chriſt is ſaid to ſit at the right hand of the Father, he is ſaid, to have the ſame and equall power with the Father: To excell all Men and Angels in his humane nature, both in gifts beſtowed on him more and greater than on them, as alſo in viſible glory and majeſty: 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 immediately his Kingdom in heaven, and the whole world, and chiefly, To govern by his power immediatly the Church: Laſtly, To be acknowledged and magnified of all, as chief Lord and Head. But how, and how many waies Chriſt is called our Head, hath been heretofore fully handled in the 32. Queſtion of the Catechiſme.Chriſt may be ſaid to ſit at Gods right hand in reſpect of both natures. 1. How in reſpect of his humanity. The Seſſion therefore at the right hand of God, is, the honour not of the Father, or the holy Ghoſt, but proper to the Son alone: and is indeed the laſt degree and conſummation of honour, which the Son obtained in both natures, but diverſly in each of them. For, in reſpect of his humane nature, it is a reall communication of heavenly gifts, or perfect glory, which the humane nature or man-hood of Christ injoyed not before the aſcenſion: But, as concerning his divinity, his ſeſſion at the right hand of God is no change thereof;2. How in reſpect of his divinity. but a bare laying aſide that humiliation, whereunto it had ſubjected it ſelfe; and a manifestation of that glory which he had alwaies with the Father, and had concealed in the time of his humiliation; and a title of full and free challenge, whereof the God-head in the aſſumption of humane nature had as it were diſcharged it ſelfe: For as the God-head humbled it ſelfe, ſo alſo it was againe exalted and placed at the right hand of the Father; namely,John 17.5. it was gloriouſly manifested in the fleſh. Father, glorifie me, &c.
Many objections are by this definition refuted: As, 1. The holy Ghoſt alſo is equall with God the Father: Therefore we may truly ſay, that hee alſo ſitteth at the right hand of the Father. Anſ. It doth not follow; becauſe the reaſon is grounded on an ill definition: For although the holy Ghoſt be (as well as the Father and the Son) 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 took humane nature, was humbled, dead, buried, roſe againe, aſcended, and is Mediatour. And further, the Father worketh immediatly by the Son only: but by the holy Ghoſt the Father doth not work immediatly, but through the Son. For the ſame order is to be kept in their operation and working, which is in the perſons. The Father worketh not By himſelfe, but Of himſelf, becauſe he is of none: The Son worketh By himſelf, not Of himſelf, becauſe he is begotten of the Father: The holy Ghoſt worketh by himſelf, but from the Father and the Son, from whom he doth proceed: Therefore the Father worketh immediatly by the Son; becauſe the Son is before the holy Ghoſt, yet not in time but in order: but mediatly the Father worketh by the holy Ghoſt: and therefore the Son, the Mediatour, is rightly ſaid to ſit at the right hand of the Father, but not the holy Ghoſt. Obj. 2. 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 ſit at Gods right hand. Anſ. Again, this reaſon alſo is grounded upon a bad definition. Chriſt was alwaies glorious, but hee was not alwaies advanced and exalted in the office of the Mediatourſhip, to wit, in his Kingdome and Prieſthood. Now firſt he began to have the conſummation and perfection of glory, which before he had not: that is, gloriouſly to rule and adminiſter his Kingdome and Prieſt-hood in the heavens. Obj. 3. Christ ſaith; To him that overcometh will I grant to ſit in my throne with me: Therefore we alſo ſhall ſit at the right hand of the Father. Anſ. We ſhall ſit there by participation of glory: where this muſt be alſo granted, that the ſame is the throne of the Father and the Son. In the ſame throne many may ſit, but not in the ſame dignity, but ſome in higher room, and ſome in lower. Many Counſellers ſit neer the Prince; but the Lord Chancellour only ſitteth at his right hand. And ſo Chriſt will not give that chief dignity and glory given him of his Father unto any other. Repl. But to ſit at Gods right hand, is alſo to live gloriouſly and bleſſedly: and this agreeth to us. Anſ. This is not a full and ſufficient d…finition; becauſe a bleſſed life agreeth both to us and Angels: but the ſitting at Gods right hand doth not. Whereupon, theſe Articles were adjoyned together; He aſcended into heaven: Hee ſitteth at the right hand of God the Father.
3. Whether Chriſt did alwaies ſit at the right hand of God.
THis Queſtion ſhould not be needfull, except mens curioſity had made it ſuch. To the explication whereof is required the diſtinction firſt of natures, then of time.
Now as concerning Chriſts divinity: 1. That alwaies ſitteth at the right hand of the Father,How Chriſt alwaies ſate at the right hand of the Father, according to his divinity. as ſitting ſignifieth an equall power and honour: which Chriſt hath, even the ſame with the Father. For Chriſts divine nature was from everlaſting equall with the Father in honour and power. Likewiſe, as, To ſit at the right hand of the Father, ſignifieth, To be the head of the Church: For by the Word the Father did from the beginning alwaies preſerve the Church, as alſo by him he created all things. In this ſenſe Chriſt was placed by his eternall generation at the right hand of the Father. 2. Chriſt, according to his Divinity alſo, doth ſo ſit at the right hand of the Father, as hee was ordained to this his office of Mediatourſhip from everlaſting. For hee was from everlaſting ordained to the Mediatourſhip, yea even according to his divinity. 3. He doth alwaies ſit, according to his divinity, at the right hand of God, in that he begun from the very beginning of the world, to execute, and hath executed this his office. How he ſate not alwaies according to it, but was there placed.And Chriſt, according to his divinity, was in this reſpect after his aſcenſion into heaven, placed at the right hand; in that his divinity then began to ſhew it ſelfe glorious in his body: which in the time of his humiliation had hid it ſelfe from being openly manifeſted and declared. For in the time of his humiliation, which was when he lived on earth, his God-head alſo had humbled it ſelfe, not by making it ſelfe weaker: but by hiding it ſelf onelyonly, and not ſhewing it ſelfe abroad: Therefore thus Chriſt alſo according to his divine nature, was placed at his Fathers right hand, namely, by laying downe that humility, which he took on him for our ſake, and by ſhewing forth that glory, which hee had with his Father before the foundations of the world were laid (but had hid the ſame in the time of his humiliation): not by adding any thing unto it, which it had not before, neither by making it more bright and powerfull, neither by manifeſting and declaring it before God, but unto men, and by uſing fully and freely his right and authority; which right and authority, Chriſts humanity had as it were laid downe in the taking up and aſſumption of humane nature:John 17.5. Therefore hee ſaith; Now glorifie mee, thou Father, with thine owne ſelfe, with the glory which I had with thee before the world was. This glory he had not with men: Therefore he prayeth, that as he had it alwaies with the Father, ſo he might manifeſt it unto men. Wherefore this is not to be taken, as if the Word received any change or alteration of his God-head: but in that ſenſe only which hath been ſaid.
Now, as concerning Chriſts humane nature; according to it he was then firſt placed at the right hand of the Father, when he aſcended into heaven: then he attained to his glorification, when he received that, which before he had not.Luke 24.26. For thus it behooved Chriſt to ſuffer, and ſo to enter into his glory.
The Ubiquitaries arguments drawn from Chriſts ſitting at his Fathers right hand.Object. 1. Hee that ſitteth at Gods right hand is every-where. Chriſt ſitteth at Gods right hand: Therefore hee is every-where. Anſ. This reaſon wee grant in reſpect of the communicating of the properties to the perſon. But if it be further concluded, that according to the fleſh he is is every-where, there will be more in the concluſion, than was in the premiſſes.
Object. 2. The right hand of God is every-where. Chriſts humane nature ſitteth at the right hand of God: Therefore his humane nature is every-where. Anſ. We deny the conſequence of the whole reaſon: becauſe there are foure termes in this Syllogiſme: For, The right hand of God, and, To ſit at the right hand of God, is not all one. The Minor ſhould thus proceed: The humane nature is the right hand of God: But ſo it is falſe. Neither yet is the Major ſimply true, that he which ſitteth at Gods right hand, ſitteth every-where. For apart of the ſitting at Gods right hand, Acts 7.56.is alſo that viſible glory and majeſty, wherewith Chriſts humane nature was endowed, and wherewith Stephen beheld him indued in heaven. This is not every-where, but only in that place, where his body is ſeated and remaineth.
Obj. 3. He aſcended into heaven, to fill all things, that is, with the preſence of his fleſh. Epheſ. 4.10,Anſ. It is a fallacy in miſconſtruing the word. He aſcended to fill all things, that is, with his gifts and graces, not with his fleſh, bones and skin. Theſe are the monſters and dotings, whereby the Divel carrieth Gods glory into deriſion. Repl. That nature which hath received omnipotency, is every-where: Christs humanity hath received omnipotency: Therefore it is every-where. Anſ. The nature which hath received omnipotency by a reall transfuſion and communication of the properties, is every-where: but not that which hath received it by perſonall union only, as the humane nature of Chriſt. But yet notwithſtanding many things have been beſtowed by reall transſuſion on Chriſts humanity: to wit, other qualities, than which he had on the Croſſe, and in his humiliation. Likewiſe far more and greater gifts than thoſe, which are beſtowed either on Angels or on Men, were heaped on Chriſts humane nature after his aſcenſion: and in reſpect of thoſe gifts beſtowed on him, Chriſt is placed, according to his humane nature, at the right hand of his Father; but according to his Divinity, he is placed at the right hand of the Father, as he being glorified, and taken up into heaven, hath ſhewed forth the ſame in his fleſh▪ and hath attained unto the perfection of glory, or the higheſt degree of glorification, as touching his humanity.
ON THE 19. SABBATH.Queſt. 51. What profit is this glory of our head Chriſt unto us?
Anſ. Firſt, that through his holy Spirit, he powreth upon us, his members, heavenly gracesaActs 2.33. Epheſ. 4.10. Then, that he ſhieldeth and defendeth us by his power againſt all our enemiesbPſal. 2.9. & 110.1, 2. John 10.28. Epheſ. 4.8.
The Explication.
4. What are the fruits of Chriſts ſitting at the right hand of the Father.
THe fruits of Chriſts ſitting at the Fathers right hand, are all the benefits of the Kingdome and Priest-hood of Christ glorified: As, 1. His interceſſion for us. 2. The gathering, governing and guarding of the Church by the Word and Spirit. 3. His defending of the Church againſt her enemies. 4. The abjection and deſtruction of the enemies of the Church. 5. The glorification of the Church, and aboliſhment of all infirmity, whereunto it was enthralled. Theſe fruits of Chriſts ſitting at the right hand of God ariſe out of the office and perſon which he ſuſtaineth.The benefits of the Kingdome of Chriſt glorified. The fruits or benefits of the Kingdome of Chriſt glorified, are, that he ruleth us by the miniſtery of the Word, and the holy Ghoſt, that he preſerveth his miniſtery, that he giveth his Church reſting places, and is forcible by doctrine in converting the choſen: that he will at length raiſe up from the dead his choſen and elect, aboliſh all their infirmites, glorifie them, wipe away all teares from them, enthronize them in his throne, and make them Prieſts and Kings unto his Father.The benefits of the Prieſt-hood of Chriſt glorified. The fruit of the Prieſt-hood of Chriſt glorified, is, that he appeareth, preſenteth himſelfe, and maketh requeſt and interceſſion for us in heaven, and that forcible, ſo that the Father denieth us nothing through the vertue and force of his interceſſion. Hence ariſeth that conſolation and comfort: Becauſe our King and Head, our fleſh and our brother ſitteth at the right hand of the Father; therefore hee ſhall give unto his Citizens a rich treaſure, even his holy Spirit: Therefore hee ſhall at length glorifie and quicken us his members: Therefore he ſhall powre out plentifully on us his celeſtiall bleſſings, that is, a true acknowledgement of God, faith in him, repentance of our ſins, and all other Chriſtian vertues; and all this ſhall he perform unto us, both in reſpect of his brotherly love, as alſo in regard of his office, who is our Head. Becauſe alſo we have ſuch an High-Prieſt, which is ſet down at the right hand of the Father, there is no cauſe why we ſhould doubt at all of our ſalvation: he ſhall keep it ſafe for us, and at length moſt aſſuredly and certainly beſtow it upon us. No man ſhall pluck my ſheep out of my hand. John 10.28. & 17.24.I will that they which thou haſt given mee, be with mee, even where I am.
The meaning of this Article, He ſitteth, &c.Now what ought each mans particular application of this Article touching Chriſts ſitting at the right hand of the Father be? Anſ. Even this; I beleeve, that Chriſt, now poſſeſſed of ſupreme divine majeſty, maketh interceſſion for mee and all the Elect, and applyeth unto us his ſacrifice, that by him, and for his ſake, the Father may give unto me life eternall: alſo that hee governeth and protecteth me in this life againſt the Divel and all danger, and will at length glorifie me, and endow me with life everlaſting.