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 haue 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 vnto 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 vnto 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 giue that chiefe dignitie and glorie giuen him of his Father, vnto any other. Reply. But to sit at Gods right hand, is also to liue gloriouslie and blessedlie: But this agreeth to vs. Therefore wee shall sit there. Aunswer. This is not a ful and sufficient definition, because a blessed life agreeth both to vs & 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 vs 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 vs briefly sift euery 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. Joh. 1.16. Of his fulnesse haue 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 vnto 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 vnto 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 haue 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 onely: 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 vpon 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 haue 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 vs 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 onely, 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 vnto it, which it had not before, neither by making it more bright & powerfull, neither by manifesting and declaring it before God, but vnto 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, John 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 vnto 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 ascēded 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 euery 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 onely, as the humane nature of Christ. But yet notwithstanding manie thinges haue 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 vnto 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 vs. 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, are, that he ruleth vs 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 vnto his Father. The fruite of the Priesthoode of Christ glorified is, that he appeareth, presenteth himselfe, and maketh request and intercession for vs in heauen, & that forcibly, so that the father denieth vs 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 vs, and that both in respect of his brotherly loue, as also in regard of his office, who is our Head. Because also we haue 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 vs, and at length most assuredly and certainly bestow it vpon vs. Joh 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.