The Rule of Faith, Exegesis of Apostles Creed · Article 6
The ſixth Article.
LVKE 24. 51.
He aſcended into heauen, &c.
HItherto of the Reſurrection from the dead. The ſecond degree of his exaltation was his Aſcenſion into heauen. Concerning which, before I diuide the matter to bee handled, I muſt ſpeake ſomewhat of the ſenſe of the words. To Aſcend in this Article doth not ſignifie a change from one condition to another, or a diſparition, or vaniſhing out of fight; nor is it vttered figuratiuely by an Anthropopathie, as it is ſometimes aſcribed to God, as Gen. 17. 22. Pſal. 47. 6. but it ſignifies properly, a Motion from one place to another, and from a lower place to a higher, and ſo from earth to heauen, which the diuers tearms vſed in Scripture manifeſtly ſhew. He was receiued vp, ſaith S. Marke, Ch. 16. 19. He was parted from them and caried vp, ſaith S. Luke, Ch. 24. 51. He was taken vp from them, Act. 1. 9. And the Apoſtles looked ſtedfaſtly as he went vp, Act. 1. 10. and the place is mentioned expreſly, (viz.) into heauen. So that the ſenſe of the Article is as it ſoundeth literally, Hee went vp from earth to heauen. Now concerning this degree of his Exaltation I would conſider of theſe things:
1. Who aſcended.
2. How he aſcended.
3. When he aſcended.
4. From what place he aſcended.
5. Whither he aſcended.
6. The witneſſes of his Aſcenſion.
7. The ends of his Aſcenſion: and then the vſes of all.
For the firſt; If wee aske who aſcended? The Creed anſwers, Ieſus Chriſt, the onelyonly Sonne of God, that was borne of a Virgin, &c. ſo that Aſcenſion is attributed to the whole perſon, Christ, God and Man aſcended: he that deſcended firſt, is he that now aſcends, Eph. 4. 9. Chriſt God aſcended, but it was in reſpect of his humane nature. The Word that was with God, and was God, was alwaies in heauen; but yet the Word made fleſh was not alwaies in heauen: now the Word aſcended, as it was made fleſh, that is, as it preſented his humane nature, taken vp locally from earth to heauen, before his Father and the Angels. So then the anſwer is, That Chriſt, the Son of God, aſcended in his fleſh, not in his Diuinity which fills all places, and ſo cannot aſcend.
For the ſecond queſtion, diuers things are to be anſwered, viz. that he aſcended, firſt by his owne power, euen by the power of his diuine nature, carrying vp his body into heauen, and opening heauen to bring in his Humanity, as alſo by a vertue in his glorified body, which was able to moue vpward, as well as downward. Secondly, that being about to leaue his Diſciples, in a ſolemne manner hee lift vp his hands and bleſſed them. To bleſſe, is ſometimes to wiſh a bleſſing, as when Parents bleſſe their Children. Sometimes it is to pronounce a bleſſing, as when the Prieſts bleſſed the people, Numb. 6. 22. or Melchiſedech bleſſed Abraham, Gen. 14. 19. ſometime it is to foretell a bleſſing, as when Iſaac bleſſed his two ſonnes: ſometimes it is to conferre a bleſſing, and ſo only God bleſſeth vsus, and his Sonne Chriſt. God bleſſeth vsus in beſtowing all ſpirituall bleſſings in heauenly things: Eph. 1. 3. And ſo when wee read that Chriſt bleſſed them, lifting vp his hands, wee muſt thinke of him as that bleſſed ſeed, the fountaine of bleſſings to all Nations, in whom onelyonly all bleſſedneſſe was to be had, that had now ſatisfied Gods Iuſtice, and remoued the curſe, and therefore had power to eſtate bleſſing vponupon his Diſciples, and all true Chriſtians for euer. This bleſſing was the fruit of his Paſſion and Reſurrection, and belongs to all the godly to the worlds end, and therefore he leaues his bleſſing on earth, being now to aſcend to heauen. VntoUnto this bleſſed Father and Sauiour ſhould we daily flie, and ſeeke his bleſſing, which is able to doe vsus more good than all the bleſſings of men or Angels. Thirdly, that hee aſcended viſibly in the ſight of his Diſciples, Act. 1. 9. and therefore he did not vaniſh and become inuiſible in himſelfe, as the Ʋbiquitaries dreame. Fourthly, he made vſe of the ſeruice of a cloud, which receiued him as he departed, and caried him vp as it were a Chariot, and at length hid him from the eyes of his Diſciples: and thus he did, to proue, that it was he of whom it had been long before ſaid, Hee maketh his Clouds his Chariot, Pſal. 104. 3. and withall to reſtraine curioſity, he doth as it were draw a curtaine betweene his body and their eyes, and betweene this myſtery and our mindes, that we ſhould reſt ſatisfied in beleeuing that hee did aſcend, and not buſie our heads about vnprofitable and curious queſtions, in things not reuealed. And further, it may be thereby was ſhadowed out the manner of our meeting with our Sauiour at the laſt day, that as a cloud tooke him away, ſo in the clouds ſhould we meet him againe, 1 Theſ. 4. 17. Thus of the ſecond point.
The third queſtion is, When hee aſcended? and to that the anſwer is ſhort, viz. forty dayes after his reſurrection: why hee ſtaied forty daies before he aſcended, was ſhewed before, viz. that hee might inſtruct his Diſciples about his Kingdome; and withall, to ſhew that the doctrine of the Goſpell was not inferiour to the doctrine of the Law, which Moſes was in receiuing from the mouth of God forty daies in the Mount: and as he was forty daies in the wilderneſſe meditating of his worke, before he began to preach, ſo is hee forty daies in preparing his Diſciples, before hee ſend them forth about that great Worke of the conuerſion of the Nations.
The fourth queſtion is, From what place hee aſcended, and that is noted by the Euangeliſt S. Luk. Chap. 24. 50▪ Act. 1. 12. viz. that he went vp into heauen from off ſome part of the mount of Oliues, that was neere the Towne of Bethania. Now it is coniectured by Diuines, that hee choſe this place of purpoſe; Firſt, that in the ſame place he might ſhew the proofe of his Diuinity and Glory, in which before he had ſhewed the extreme proofe of his frailty and infirmity, when in that place hee ſweat blood, ſtrugling vnderunder the brunt of Gods fierce wrath; and in that place hee began the declaration of his greateſt glory, where not long before hee had begun to feele & ſuffer his greateſt ignominie and paine. Secondly, this mountainiſh place ſerued ſomewhat to awake the affections of the godly, to teach them to get as high as they can aboue the world and worldly occaſions, haſting after their bleſſed Sauiour that is gone vp to heauen before them. Thirdly, Bethania ſignifies the houſe of affliction; and ſo by his aſcending to the glory of heauen from that place, he might leaue vsus an aſſurance, that a paſſage may be had yea vntounto all the godly ſhall bee prepared to attaine vntounto the ioyes of heauen, euen through many tribulations: we may aſcend out of the houſe of ſorrow, bed of ſickneſſe, vale of teares, the land of captiuity, vntounto heauen, as well as from Ieruſalem a place of peace: Yea, ſuch afflicted ones may much comfort themſelues in the hope that Chriſt will take them to heauen, out of theſe places of ſorrow, in his due time.
The fift queſtion is, Whither he aſcended? and the anſwer to that is in the Creed, and the Scriptures before quoted, into Heauen; and Chriſt himſelfe ſaith, Hee went to his Father in heauen, Ioh. 14. 12. and 20. 16. Heb. 9. 20. Now this heauen doth not ſignifie God himſelfe, or a heauenly conuerſation, or heauenly glory, but by heauen is meant that place of eternall bleſſedneſſe, which is without the corruptible world, which is aboue all theſe moueable & worldly heauens, and to vsus now liuing on earth is inuiſible. It is that place that Chriſt calls, The houſe of his heauenly Father, in which are many Manſions, Ioh. 14. 12. and Solomon calls the place of Gods habitation, the heauens, Chron. 6. …1. and the habitation of his holineſſe in heauen, 1 King. 8. 31. Chriſt therefore is now in that higheſt heauen, which muſt contain him til the times of the reſtoring of all things. It is obiected, that Chriſt aſcended aboue all heauens, Eph. 4. Anſwer. It is true, aboue all theſe viſible heauens, aboue the Aire and the coeleſtiall Orbes, in which are the Sunne, Moone, and Starres, and ſo went into that heauen called the third heauen, which is the ſeat of the bleſſed. It is further obiected, if Chriſt aſcended aboue all thoſe worldly heauens, then his body is in no place, becauſe Ariſtotle proues in his firſt booke of heauen, that aboue all heauens is no place. Anſwer. It is falſe that aboue all heauens is no place, for though there bee not ſuch a place as Ariſtotle deſcribes Phyſically, yet there is a place: for where there is a body, there muſt needs be a ſpace in which that body is contained, according to that knowne ſaying, Take away ſpaces from bodies & they will be no where, and if no where, then they are not. This ſpace the Scripture calls a place. But againſt Ariſtotle we oppoſe the expreſſe authority of Chriſt himſelfe, who affirmeth, there are places in heauen, Ioh. 14. 2, 3. Now God would hauehave vsus to know whither Chriſt aſcended for three Reaſons: Firſt, that we might be certaine he remained ſtill a true man, euen in his glory in heauen. Secondly, that wee might know whither to conuert our thoughts and deſires, and where our hearts might finde Chriſt: as Paul ſaith, If yee be riſen with Chriſt, ſeeke thoſe things that are aboue, where Chriſt ſits at the right hand of God, Col. 3. 1. wee cannot find Chriſt on earth, wee muſt looke him in heauen. Thirdly, that we might know where wee ſhall dwell and reigne when wee dye, Ioh. 14. 2. and 17. 24. Now in heauen Chriſt aſcended to his Father, as he ſaith, Ioh. 14. 12. and 20. 17. not that hee could not finde his Father any where but in heauen, for he is eueryevery where; but becauſe God the Father doth in a ſingular manner manifeſt his glory and louelove in the heauen of the bleſſed, and in that heauen doth collect his f…mily and houſhold that ſhall for euer abide with him: And for this cauſe doth our Sauiour teach vsus to pray, Our Father which art in heauen, not which art eueryevery where, though that be true, that we might thereby be admoniſhed, that we doe not belong to the ſociety of this world, but vntounto that ſociety that is in heauen, that is, to that family of adoption which is the houſe of our Father in heauen, of which family and ſociety Chriſt is the head.
Sixtly, the witneſſes were firſt Angels, Act. 1. and that for diuers reaſons, for it was very fit to make vſe of their teſtimony, now that he was to ſhew the greateſt worke of his diuine Maieſty, ſeeing he had vſed them and their teſtimony and ſeruice at his Conception, Natiuity, Tentation, Death, and Reſurrection: and beſide, their teſtimony is vſed to appeaſe the griefe of the Diſciples, for their ſeparation from ſo meeke and louing a Lord and Maſter: And further, to reach them, that though he be abſent in body, yet would protect his by his Spirit, and by the miniſtery of his Angels.
The other ſort of witneſſes were the Diſciples themſelues. This Article containing one great part of the myſtery of godlineſſe, 1 Tim. 3. 16. it pleaſed our Sauiour to giuegive them firſt teachers of it, aſſurance of it by the teſtimony of their ſenſes, that with the more liberty & power, they might vrge faith in their hearers, ſeeing they brought them what they had not onelyonly heard, but ſeene and felt, 1 Ioh. 1. 2. If any aske, Why our Sauiour would not aſcend in the ſight of the whole Nation of the Iewes, as well as in the ſight of the Diſciples? I anſwer, they were not worthy ſo much as once to ſee the Lord in his glory, that had made no vſe of his doctrine and miracles, when he was amongſt them in his eſtate of abaſement: And beſides, here by all the world is warned to take notice of it, that the ordinary meanes to breed faith, and ſaue their ſoules, is the hearing of the Word, and therefore doth our Sauiour of purpoſe withhold from men other waies of information.
The end of his Aſcenſion were diuers.
1. To fulfill the Type. The high Prieſt once a yeare was to goe into the moſt holy place. The moſt holy place was a type of heauen, and the high Prieſt of Chriſt, and his going into the moſt holy place ſhadowed out Chriſts Aſcenſion and going into heauen, Heb. 7. 26. and 6. 20. and 8. 4.
2. To ſhew, that all things were fulfilled and accompliſhed by him, which were written of him, and that he had perfectly performed all that concord, our reconciliation, and the victory ouer our enemies, and therefore his Aſcenſion was a moſt glorious manifeſtation of his triumph, and ſpirituall and heauenly glory, after his moſt abſolute victory and conqueſt.
3. That hauing ouercome death, hee might now enter vponupon that glory which was prepared for him before the foundation of the world, Ioh. 17. 5. for then was the ſingular glory of Chriſt made manifeſt, when as Homo-deus, or God-man, hee entred into heauen, which was a ſight the Angels had neuer ſeene before: whither may belong that of the Pſalme, Pſal. 24. 7. Open ye Princes your gates that the King of glory may enter in.
4. That he might lead Captiuity captiue, and before God and Angels exerciſe a perfect triumph ouer the ſpirits in the Aire that had aſſaulted him, and whom hee had ſpoiled, and now made to attend the Chariot of his triumph.
5. That thereby he might ſhew, that Angels and powers in heauen were alſo ſubiect to him, 1 Pet. 3. 22.
6. That in heauen he might make interceſſion for vsus with the Father, Heb. 9. 24. 1 Ioh. 2. 1. Rom. 8. 34. which was ſhadowed out in the Law. The high Prieſt went into the holy place alone, and caried vponupon his ſhoulders and breſt the names of the Tribes in pretious ſtones, but the people ſtood a great way off, ſhut out in the vtter court of the Temple, making their praiers there, which were caried in by the high Prieſt ſprinkled with blood. So it is with vsus, wee are here in this world a great way off, ſhut out of heauen, here we make our moane and prayers, with hearts lift vp to that heauenly Sanctuary: and there doth Ieſus cary our names on his breaſt and ſhoulders, and preſents himſelfe for vsus ſprinkled with his owne blood, to couer and make propitiation for our ſinnes and imperfections.
7. That he might open heauen for vsus, and make a way into the moſt holy place for vsus, which ſinne had ſhut vp, Heb. 10. 19. 20. Ezech. 44. 1, 2, 3. and ſo he ſaith he aſcended that he might prepare a place for vsus, Ioh. 14. 2. 3. and 20. 20. 17. for by lifting vp our fleſh into heauen, therby as by a certaine pledge (he being our head, and wee his members) we might hauehave aſſurance to aſcend thither alſo in due time, Eph. 2. 6.
8. That from thence he might ſend the holy Ghoſt the Comforter, as a moſt diuine token of his louelove to his Spouſe the Church, and by him might fill vsus with vnutterable aſſiſtance, and qualifie vsus with diuers gifts, Ioh. 16. 7. Pſal. 68. 19. Eph. 4. 10, 11.
9. That our affections might not be miſplaced on earth, or on his bodily preſence, but might be drawne vp to heauen, and the minding of heauenly things, Col. 3. 1.
The Vſes follow, and are,
1 For information, and ſo we ſhould ſtriue to be affected with the great glory of Chriſts triumph, in aſcending from earth to that glorious heauen in ſo glorious a manner. But perhaps ſome one will ſay, Elias aſcended vp to heauen before, and therefore it ſeemes this aſcenſion of our Sauiour was no ſingular thing. Anſw. There was great difference betweene the Aſcenſion of Elias, and this of our Sauiour; for, firſt he aſcended by vertue of the merit of Chriſt, which had couenanted with God to make ſatisfaction, and ſo did open heauen from the beginning of the world. But Chriſt aſcended without the helpe of the merits of any other. Secondly, Elias went to heauen, hauing not firſt taſted of death, but Chriſt died and was buried, and roſe againe before his Aſcenſion. Thirdly, Elias aſcended by the helpe of Angels, being not able to aſcend by his owne power, but Chriſt aſcended by his owne power. Fourthly, Elias aſcended into heauen but as a Citizen of heauen, but Chriſt as Lord of heauen, hauing a name aboue eueryevery name. Fiftly, Elias went into heauen onelyonly for himſelfe, Chriſt opened heauen for vsus alſo.
2 For conſolation: and ſo this Article ought to bee a fountaine of great conſolation to vsus, if we conſider eſpecially the fruit and profit comes to vsus by it: which may bee partly gathered by that which hath beene declared before: for firſt wee get heauen open for vsus by it: ſince the ſinne of the firſt Adam heauen was ſhut againſt vsus, which was ſhadowed out by the Angell with a flaming Sword, ſtopping the way into Paradiſe, which was a type of heauen. The firſt Adam ſhut heauen, and the ſecond opened it: opened it I ſay for vsus; for Chriſt entred into heauen in our perſon, to take poſſeſſion for vsus, ſo as we doe actually poſſeſſe heauen, in that our fleſh is there, and our head is there: God hath made vsus to ſit in heauenly places in Chriſt Ieſus, Eph. 1. 6. for as he left vsus the earneſt of his Spirit, ſo he tooke from vsus the earneſt of the fleſh, and caried it into heauen, as a pawne to aſſure that the whole ſhould be brought after him. So that his aſcenſion into heauen works our aſcenſion into heauen, and ſo a threefold aſcenſion: For firſt, heauen is opened for a ſpirituall aſcenſion of our minds, while our bodies are on earth, our hearts taking vnſpeakable comfort by faith, in our vnion with Chriſt, and ſo with God; whereas otherwiſe without Chriſt, our very thoughts are ſhut out of heauen, our hearts hauing no cauſe of comfort, but rather of ſorrow to thinke of our loſſe of Gods fauour, and ſo glorious a place. Secondly, heauen is opened for our ſoules to enter in when we dye, our ſoules being to bee caried by the Angells into heauen, that before in Adam kept vsus out of heauen. Thirdly, heauen is opened for both ſoule and body at the laſt day, 1 Theſ. 4. 14. 17. Ioh. 17. 24. Thus of the firſt benefit. Another benefit comes to vsus by the aſcenſion of Chriſt, and that is, the leading of our enemies captiue, for his triumph ouer them when he led captiuity captiue, Pſal. 89. 19. extends to vsus.
That we may vnderſtand this the better, wee muſt know that Chriſts victory ouer his enemies had fiue degrees: Firſt, it is the ordination of it, and ſo he conquered from eternity. Secondly, the prediction of it, and ſo his conqueſt was a foot in all the ages of the old Teſtament, and began at the promiſe in Paradiſe after the fall, and was plainly renewed in that place of the Pſalmes quoted before. Thirdly, the operation of it in his owne perſon, and ſo he conquered on the Croſſe, and triumphed in his Aſcenſion. Fourthly, the application of it, and ſo he conquereth, and hath in all ages conquered in his Members, making them able to ouercome Sinne, and Sathan, and the World: but this is but in part, and in the beginnings of it. Fiftly, the conſummation and full accompliſhment of the victory, and ſo the Deuils, and the Graue, and Death, and Sinne, and the World, ſhall be for euer vanquiſhed at the laſt day, when Chriſt ſhall appeare in glory, and wee be made like vntounto him, in an euerlaſting freedome from all miſery. The third benefit is the daily helpe wee hauehave from the interceſſion of Chriſt in heauen, that perfectly remembers vsus, and appeares before God for vsus, to make our perſons, and praiers, and workes ſtill accepted before God, as hath beene ſhewed before. The laſt benefit is the ſending of the holy Ghoſt, to be with the Church to the end of the world, in a ſpeciall manner to qualifie vsus with all needfull gifts, and to be our Comforter, as hath likewiſe beene ſhewed before.
Thirdly, this Article ſerues for confuration of diuers ſorts of men: as,
1. Of thoſe that ſay the very body of Chriſt is preſent to the bodies of men in the Sacrament of the Supper: whereas the Article is plaine, he is in body aſcended into heauen.
2. Of the Papiſts about merit of workes. They ſay Chriſt merited our Iuſtification, but wee muſt merit our place in heauen. Whereas our Sauiour ſaith, He went to heauen to prouide and prepare a place for vsus.
3. Of ſuch as ſay, they muſt giuegive way to an inſufficient miniſtery, becauſe able men cannot bee had: Whereas Chriſt aſcended to giuegive gifts vntounto men, and therefore if all lawfull meanes were vſed, able men would bee found by his bleſſing.
4. Of ſuch as thinke becauſe they were not brought vp to learning, or hauehave liued long in ignorance, therefore knowledge muſt not bee required of them, nor can they attaine to it: whereas if they had honeſt hearts, and would conſcionably vſe the meanes, they might bee led into all truth, by the Comforter which Chriſt hath ſent.
5. Of ſuch as ſay they may liue in ſome ſinnes, and they can neuer bee ſeduced in this life, which is a varne excuſe for their negligence, and wilfull indulgence ouer their corruptions, for Chriſt aſcended to lead captiuity captiue.
6. Of all worldlings that profeſſe they are Chriſts, and yet minde nothing but earthly things, whereas if they were true Chriſtians, their hearts would hauehave aſcended with Chriſt, by ſeeking thoſe things that are aboue, Col. 3. 1.
A fourth ſort of vſes are for inſtruction: and ſo,
1. This Article ſhould make vsus willing to dye, ſeeing it is the higheſt point of our preferment to aſcend to heauen; and ſeeing to dye is but to aſcend to heauen and goe to our Father, and that Chriſt aſcended to take poſſeſſion for vsus.
2. It ſhould teach vsus not to mourne immoderately for the loſſe of our deareſt friends, ſeeing they are aſcended to heauen, and wee can neuer loſe ſo much as the Diſciples did, when ſuch a Maſter and Sauiour was parted from them, and went to heauen.
3. It ſhould ſtirre vsus vp to all poſſible care of an holy and contented life: it ſhould ſeeme to vsus a monſtrous baſe thing to ſerue ſinne, or the deuill, or the world, that are ſuch ſhamefull captiues: to be a ſlaue to a ſlaue is a matchleſſe baſeneſſe: and yet this is the condition of the moſt, and which makes it more wofull, man likes it, and deſires to continue ſo ſtill.
Laſtly, it ſhould worke vponupon vsus a ſtrong impreſſion of deſire to carry our ſelues as ſtrangers here and pilgrims, and to hauehave our conuerſation in heauen, where Chriſt is, and …om whence wee looke for him to come and vnite vsus to himſelfe, when he ſhall change vsus, and make vsus like himſelfe in glory.
Hitherto of the Aſcenſion of Chriſt. The third degree of his exaltation is, his Seſſion at the right hand of God.
The firſt words of this Article are ambiguous, becauſe they are not taken in their proper ſenſe: for properly, God hath no right hand, as being a Spirit, and Chriſt may not be thought to vſe no other geſture in heauen but ſitting, and therefore we muſt enquire of the Scripture for the ſenſe, as it is figuratiue; and ſo firſt what ſitting may ſignifie; then what the right hand of God ſignifies: and then what it is to ſit at the right hand of God.
For the firſt: Sitting, in a figuratiue ſenſe in Scripture is vſed two waies; Firſt, to note habitation, abiding, or reſting: as when the Apoſtles were willed to ſit in that City till they were endued with power from on high, Luk. 24. 49 Secondly, to note Soueraignty and Iudiciarie power, and when Solomon is ſaid to ſit vponupon the Throne of his Father, 1 King 1. 30. ſo Prou. 20. 8. Iſa. 16. 5.
The right hand of God, when it is ſpoken of about earthly things, notes his power and helpe: as Pſal. 44. 3. and when it is ſpoken of as in heauen, it notes ſupreme glory, and Maieſtie, and authority. Now to be at the right hand, when it is ſpoken of men, it ſignifies to helpe, as Pſal. 142. 5. Sometimes God is ſaid to be at mans right hand, and then it notes protection and helpe, as Pſal. 16. 8. Sometimes the Church is ſaid to be at the right hand of Chriſt, as Pſal. 45. 10. Sometimes Chriſt is ſaid to be at the right hand of God, of which this Article makes mention. But by the way we muſt note, that this geſture is not attributed to Chriſt, as a perpetuall geſture. Sometimes hee is ſaid to bee at the right hand of God, as Rom. 8. 34. Sometimes to ſtand at the right hand of God, as Act. 7. 55. But vſually the Scripture mentions his ſitting at the right hand of God, as that geſture which doth moſt fitly ſhadow out the eternall reſt and felicity of Chriſt, together with his Imperiall and Iudiciall power.
Now for the ſenſe of the Article all together, I conceiue, that by the words of this Article, eight things are meant, as,
1. That Chriſt, after all his labours and ſorrowes, after his Croſſe and death, doth reſt in heauen in vnſpeakable ioy, and felicity, and bleſſedneſſe.
2. That hee hath obtained dignity, and power, aboue all men and Angels, as when Solomon ſet his mother at his right hād, it was to ſignifie, that ſhe was to be eſteemed of aboue all his ſubiects. Thus Chriſt hath a name giuen him aboue eueryevery name which is named in heauen and earth, Heb. 1. 4. Eph. 1. 21.
3. That hee is partner with his Father in his Kingdome: and therefore hence it is, that in ſtead of, He ſhall ſit at Gods right hand, mentioned, Pſal. 110. 1. Saint Paul quoting the place, ſaith, Hee ſhall reigne: teaching vsus, that, to ſit at Gods right hand, is to reigne in Gods Kingdome.
4. That his authority reacheth vntounto all things in heauen and earth, and therefore hee is ſaid to ſit at the right hand of God; of God, I ſay, whoſe dominion is an vniuerſall dominion: This our Sauiour ſaith of himſelfe, Matth. 28. 18.
5. That the Father doth not ceaſe to rule, but doth adminiſter his Kingdome by his Sonne. Therefore in Pſal. 110. v. 1. the Father takes vponupon him to ſubdue the enemies of Chriſt. The Father and Sonne reigne together, but yet ſo, as the Father commits the rule and execution of all things to the Sonne vnderunder him, as kings that admit their Sonnes to bee partners with them in their Empire, and commit the truſt of all to them.
6. That this kingdome of Chriſt ſhall be deliuered vp vntounto the Father againe, 1 Cor. 15. 25. For the worke of Chriſt in this Kingdome, is by meanes to gather and ſaue the Church, and to ſubdue and ouerthrow the enemies of the Church; now when there ſhall be no more enemies, and the Church is perfectly gathered, and glorified, then this Kingdome ſhall ceaſe. But that men may not miſtake, the naturall kingdome of Chriſt, which hee hath as God equall with the Father, that ſhall neuer ceaſe; and the ſupreme glory that hee hath in eminence ouer man and Angels, that ſhall not ceaſe; for ſo he is a King immortall, and of this kingdome there is no end: but after the day of iudgment he ſhall reigne no more; that is, Firſt, not in the middeſt of his enemies as he doth now, Pſal. 110. 2. Secondly, not by meanes, or by the Word and Sacraments, as he doth now, but immediatly.
7. That he vndertakes fully to accompliſh and perform vntounto all the Elect, all that goodneſſe and riches of grace and glory, which God as a Father hath decreed or promiſed to his Church; and therefore hee ſits at the right hand of God as a Father.
8. That he is furniſhed with all power to execute all that concernes, either the ſubduing of the enemies of the Church, or the ſaluation of the Elect; and therefore he is ſaid in the Creed, to ſit at the right hand of God, as hee is Almighty, and in Scripture, to ſit at the right hand of the power of God, Luk. 22. 69.
There are other things might be mentioned about the explication of this Article, but they are either curious, or elſe ſo difficult and perplexed, and intricate in ſenſe, that they will not well agree with popular teaching, and therefore I leaue them and come to the vſe of this Article.
This Article may ſerue both for inſtruction and for conſolation. For inſtruction, and ſo it ſhould teach vsus;
1. Neuer to be aſhamed of the Goſpell, and the profeſſion of the ſeruice of Chriſt in this world, ſeeing whatſoeuer worldly men thinke, yet true Chriſtians know, that they ſerue him that ſits at Gods right hand, and hath all power in heauen and earth, and is King of Kings, and Lord of Lords, Revel. 19.
2. To bee willing to let him rule ouer vsus, and with all reuerence and conſcience to ſubmit our ſelues to his lawes, and to acknowledge his power and ſoueraignety, EueryEvery knee ſhould bow at the name of Ieſus, Phil. 2. 11. 10.
3. To carry our ſelues as the members of ſo great a King, as hath atchieued ſo many conqueſts ouer ſo great enemies. Wee ſhould ſtriue to ouer come too, euen the world, and ſinne, and Satan, and then he promiſeth vsus, that we ſhall fit on his throne alſo, Revel. 3. 21.
4. All our minde ſhould be on heauenly things, as the Apoſtle ſhewes, Col. 3. 1.
5. In all things to liue by Faith, and in nothing to bee carefull, and in all eſtates to bee content, ſince by Chriſt wee may be able to doe all things: and he is able to helpe vsus, and will not forſake vsus.
For conſolation, this Article ſerues many waies.
1. In the caſe of trouble of conſcience for our ſinnes and infirmities, for hence we know that wee hauehave an Aduocate with the Father, and he ſits at Gods right hand to make requeſt for vsus, 1 Ioh. 2. 1.
2. In the caſe of feare of perſeuerance: for Chriſt ſits at the right hand of God the Father Almighty, and therefore none can take his ſheepe out of his hand, Ioh. 10. 29.
3. In the caſe of defects and diſability in gifts: for from this Article S. Paul gathers, that Chriſt will fill all in all things in all the members of the Church, Eph. 1. 21. &c.
4. In the caſe of feare of accuſation by men or deuils: Who ſhall lay any thing to the charge of Gods Elect? Doth not Chriſt ſit at the right hand of God, ſaith the Apoſtle, Rom. 8. 34.
5. In the caſe of difficulty in the ſucceſſe of the Miniſtery of the Word, Chriſt hath the Key of Dauid, hee ſits on the Throne of Dauid: Hee will open and no man ſhall ſhut, and hee will ſhut and no man ſhall open, Rev. 3. 7.
6. In the caſe of outward wants on earth, or ill entertainment in the world: wee ſerue him that hath all power to preferre vsus, & we hauehave his promiſe that we ſhal partake of his own glory, and therefore we need not be carefull, but rather magnifie his mercy & louelove to vsus, in admitting vsus to his ſeruice vponupon what termes ſoeuer it be in this world.
7. In the caſe of publike dangers and diſtreſſes vponupon the Churches of Chriſt, and the ſeeming proſperity of his enemies, for from this Article we may gather, and muſt beleeue, that all the enemies of Chriſt and his Church ſhall come to confuſion, and that the Church ſhall be deliuered, as theſe and many other Scriptures ſhew, Eph. 1. 20. &c. Pſal. 110. 1, 2. 1 Cor. 15. 25, 26, 27. Dan. 2. 44. and 7. 14.