king's mother, and she sat on his right hand," 1 Kings ii. 19.) therefore the right hand of God signifies the glorious majesty of God.

Thirdly, Because the gifts of men are given and received by the hands-of men, and every perfect gift comes from the Father of lights, therefore the right hand of God is the place of celestial happiness and perfect felicity; according to that of the Psalmist, "In thy presence is fulness of joy, at thy right hand pleasures for evermore." (Psal. xvi. 11.)

Now as to the first acception of the right hand of God, Christ is said to sit down at the right hand of the Father in regard of that absolute power and dominion, which he hath obtained in heaven; from whence it is expressly said, "Hereafter ye shall see the Son of man sitting on the right hand of power." (Matt. xxvi. 64. Mark xiv. 62. Luke xxii. 69.)

As to the second acception, Christ is said to sit on the right hand of God in regard of that honour, glory, and majesty, which he hath obtained there; wherefore it is said, "When he had by himself purged our sins, he sat down on the right hand of his Majesty on high:” (Heb. i. 3.) and again, “We have an High-priest, who is set on the right hand of the throne of the Majesty in the heavens." (Heb. viii. 1.)

In reference to the third acception, Christ is said to sit on the right hand of God, because now after the labours and sorrows of this world, after his stripes and buffetings, after a painful and shameful death, he resteth above in unspeakable joy, and everlasting felicity.+

As for the other part of the phrase, that is, his session, we must not look upon it as determining any posture of his body in the heavens, correspondent to the inclination and curvation of our limbs: for we read in the Scriptures a more general term, which signifies only his being in heaven, without any expression of the particular manner of his presence. So St. Paul," who is even at the right hand of God:" (Rom. viii. 34.) and St. Peter, "who is gone into heaven, and is at the right

* Secundum consuetudinem nostram illi consessus offertur, qui aliquo opere perfecto honoris gratia promeretur ut sedeat. Ita ergo et homo Jesus Christus passione sua diabolum superans, resurrectione sua inferna reserans, tanquam perfecto opere ad coelos victor adveniens, audit a Deo Patre, Sede ad dextram meam.' Maxim. Taurin. Hom. 1. de Pentecost.

+Ad dextram intelligendum est dictum esse, in summa beatitudine, ubi justitia et pax et gaudium est.' S. August. de Fide et Symb. §. 14. "Quid est Patris dextra, nisi illa æterna ineffabilisque felicitas, quo perve

nit Filius hominis, etiam carnis immortalitate percepta?' Idem, contra Serm. Arian. c. 12. Beatus est, et a beatitudine, quæ dextra Patris vocatur, ipsius beatitudinis nomen est, dextra Patris.' De Symb. ad Catech. 1. i. §. 10. Salus temporalis et carnalis in sinistra est, salus æterna cum Angelis in dextra est. Ideo jam in ipsa immortalitate positus Christus dicitur sedere ad dextram Dei. Non enim Deus habet in seipso dextram aut sinistram; sed dextra Dei dicitur felicitas illa, quæ quoniam ostendi non potest, tale nomen accepit.' S. August. in Psal. exxxvii. §. 14.

hand of God.” (1 Pet. iii. 22.) Beside, we find him expressed in another position than that of session: for Stephen looking "stedfastly into heaven, saw the glory of God, and Jesus standing on the right hand of God: and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God." (Acts vii. 56.) He appeared standing unto Stephen, whom we express sitting in our CREED; but this is rather a difference of the occasion, than a diversity of position. He appeared standing to Stephen, as ready to assist him, as ready to plead for him, as ready to receive him: and he is oftener expressed sitting, not for any positional variation, but for the variety of his effect and operation.

*

This phrase then to sit, prescinding from the corporal posture of session, may signify no more than habitation, possession, permansion, and continuance; as the same word in the Hebrew and Greek languages often signifies.† And thus Ἐπεὶ τὸ εἰπεῖν καθῆσθαι φορτικὸν reason:‘Utmodo ejus omnipotentia, αὐτοῖς ἦν, τέως τὸν περὶ τῆς ἀναστάσεως modo misericordia describatur. Nam κινεῖ λόγον, καὶ φησὶν αὐτὸν ἵστασθαι. utique pro potestate regis sedere diS. Chrysost. Hom. 18. in Act. Apost. citur, pro bonitate intercessoris stare 'Si major gratia et manifestior in- suggeritur. Ait enim beatus Apotelligentia in Novo est quam in Ve- stolus, quia Advocatum habemus apud teri Testamento, quare Esaias Pro- Patrem, Jesum Christum. Judex est pheta sedentem in throno Majestatis igitur Christus, cum residet: Advovidit Deum Sabaoth ?-in novo autem catus, cum assurgit. Judex plane Stephanus primus Martyr stantem se Judæis, Advocatus Christianis. Hic vidisse ait Jesum a dextris Dei? Quid enim stans apud Patrem, Christianoest istud, ut hic subjectus videatur rum licet peccantium causas exorat; post triumphos, et illic quasi Domi- ibi residet cum Patre Pharisæorum nus antequam vinceret? Prout causa persequentium peccata condemnans. erat fecisse, ita et Dominus se osten- Illis indignans vehementer ulciscitur; dit. Prophetæ enim visus est quasi his interveniens leniter miseretur. rex corripiens plebem; et hoc se os- Hic stat ut suscipiat Stepbani Martendit quod erat, hoc est, sedentem: tyris spiritum; ibi residet ut conin pace enim erat causa Divinitatis demnet Judæ proditoris admissum.' ejus. Stephano autem ut stans ap- Ibid. pareret, fecit calumnia Judæorum. In Stephano autem Salvatoris causa vim patiebatur. Ideo sedente Judice Deo stans apparuit, quasi qui causam diceret; et quia bona causa ejus est, biσɛ wapaλíav Jaλaooŵv, Asher contiad dextram Judicis erat; Omnis qui nued on the sea-shore; Leviticus viii.

which properly signifies to ישב *

sit, is familiarly used for permansit, and habitavit; as Judges v. 17. JUN LXX. 'Aoǹę éxá

ופתח אהל מועד, תשבו יומם .35 .causam dicit, stet necesse est. S

August. Quæst. in Novo Test. 88. 'Se-nya Kai Éπì Tηv Júpav dere judicantis est, stare vero pu- τῆς σκηνῆς τοῦ μαρτυρίου καθήσεσθε gnantis vel adjuvantis. Stephanus ergo ἑπτὰ ἡμέρας, ἡμέραν καὶ νύκτα· Therein labore certaminis positus, stantem fore shall ye abide at the door of the vidit, quem adjutorem habuit. Sed hunc post ascensionem Marcus sedere scribit, quia post ascensionis suæ gloriam Judex in fine videbitur.' Greg. Magn. Hom. 29. in Evang. Maximus Taurin. de Pentec. Hom. 1, moves the question: Quæ sit ratio, quod idem Dominus a David sedens prophetatur, staus vero a Stephano prædicatur?' and then renders this

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tabernacle of the congregation, day and night, seven days. Upon which place St. Augustin: 'Quid est quod dicit Moyses ad Aaron et filios ejus, cum sanctificantur ad ineundum sacerdotium, Ad ostium tabernaculi testimonii sedebitis septem dies, die et nocte, ne moriamini? Numquid nam credibile est, situ corporis uno loco sedere præceptos per dies septem die et nocte,

our Saviour is set down at the right hand of God in heaven; because he which dwelt with us before on earth, is now ascended up into heaven, and hath taken his mansion or habitation there; and so hath he seated himself, and dwelleth in the highest heavens.*

Again, the notion of sitting implieth rest, quietness, and indisturbance; according to that promise in the prophet, "They shall sit every man under his fig-tree, and none shall make them afraid." (Mic. iv. 4.) So Christ is ascended into heaven, where, resting from all pains and sorrows, he is seated free from all disturbance and opposition; God having placed him at his right hand, until he hath made his enemies his footstool.

&

Thirdly, This sitting implieth yet more than quietness or continuance, even dominion,+ sovereignty, and majesty; as when Solomon sat in the throne of his father, he reigned over Israel after the death of his father. And thus Christ" is set down at the right hand of the throne of God." (Heb. xii. 2.) And St. Paul did well interpret those words of the prophet, "Sit thou on my right hand, until I make thine enemies thy footstool," (Psal. cx. 1.) saying, " He must reign till he hath put all enemies under his feet." (1 Cor. xv. 25.)

Fourthly, This sitting doth yet more properly and particularly imply the right of judicature, and so especially expresseth" a king, that sitteth in the throne of judgment;" (Prov. xx. 8.) as it is written, "In mercy shall the throne be established, and he shall sit upon it in truth, in the tabernacle of David, judging and seeking judgment, and hasting righteousness." (Isa. xvi. 5.) And so Christ sitting at the right hand of God is manifested and declared to be the great judge of the quick and the dead. Thus to sit doth not signify any pecuunde se omnino non commoverent? illud et Scriptura, sedisse quendam in Nec tamen hic tanquam allegorice aliquid significatum, quod non fieret, cogendi sumus accipere, sed potius agnoscere locutionem Scripturarum, ubi Sessionem pro habitatione et commoratione posuit. Non enim quia dictum est de Semei, quod sederet in Hierusalem annos tres, ideo putandum est, per totum illud tempus in sella sedisse et non surrexisse. Hinc et sedes dicuntur, ubi habent commorationem quorum sedes sunt; habitatio quippe hoc nomen accepit.' Quæst. super Levit. 24. And this is as familiar with the Latins as the Hebrews. Si venti essent, nos hic Corcyræ non sederemus.' Cic. Epist. ad Fam. I. xvi. ep. 7. Id horreum fuit præsidium Poenis sedentibus ad Trebiam.' Liv. 1. xxi. c. 48.

*Sedet ad dextram Fatris, credite. Sedere, intelligite habitare; quomodo dicimus de quocunque homine, in ista patria sedit per tres annos. Dicit

civitate tantùm tempus. Numquid sedit, et nunquam surrexit? Ideo hominum habitationes sedes dicuntur. Ubi habitantur sedes, numquid semper sedetur, non surgitur, non ambulatur? Et tamen sedes vocantur. Sic ergo credite habitare Christum in dextera Dei Patris ubi est.' S.August. de Symb. ad Catech. 1. i. §. 10.

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+ Ipsum verbum sedere regni significat potestatem.' S. Hier. Com. ad Eph. i. 20. col. 335.

Sedere quod dicitur Deus, non membrorum positionem, sed judiciariam significat potestatem, qua illa Majestas nunquam caret, semper digua dignis tribuendo; quamvis in ex-' tremo judicio multo manifestius inter homines Unigeniti Dei Filii Judicis vivorum et mortuorum clarius indubitata effulgebit.' S. August. de Fide et Symb. cap. 7. Hoc quod dicitur Filius sedere ad dextram Patris, demonstratur quod ipse homo, quem›

liar inclination or flection, any determinate location or position of the body, but to be in heaven with permanence of habitation, happiness of condition, regular and judiciary power; as in other authors such significations are usual.*

The importance of the language being thus far improved, at last we find the substance of the doctrine, which is, that sitting at the right hand of God was our Mediator's solemn entry upon his regal office, as to the execution of that full dominion which was due unto him. For "worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." (Rev. v. 12.) Wherefore Christ after his death and resurrection saith, “All power is given unto me in heaven and in earth.” (Matt. xxviii. 18.) For because "he humbled himself, and became obedient unto death, even the death of the cross, therefore God hath highly exalted him, and given him a name which is above every name; that at the name of Jesus, every knee should bow, of things in heaven, and things in earth, and things under the earth." (Phil. ii. 8-10.) And this obedience and submission was and is due unto him, because God "raised him from the dead, and set him at his own right hand in the heavenly places, far above all principalities and powers, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, and hath put all things under his feet; and gave him to be the head over all things to the church.' (Eph. i. 20-22.)

There was an express promise made by God to David, "Thine house and thy kingdom shall be established for ever before thee, thy throne shall be established for ever." (2 Sam. vii. 16.) This promise strictly and literally taken was but conditional: and the condition of the promise is elsewhere expressed, "Of the fruit of thy body will I set upon thy throne. If thy children will keep my covenant and my testimony that I shall teach them, their children also shall sit upon thy throne for evermore." (Psal. cxxxii. 12.) Notwithstanding this promise, the kingdom of David was intercepted, nor was his family continued in the throne: part of the kingdom was first rent from his posterity, next the regality itself; and when it

suscepit Christus, potestatem acceperit judicantis. Auctor 1. iii. de Symb. ad Catechum. §. 7.

Most anciently sedere did signify no more than esse, to be in any place; as Servius noteth on that place of Virgil, Æneid. ix. 3.

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Luco tum forte parentis Pilumni Turnus sacrata valle sedebat. Sedebat, ut Asper dicit, erat. Quæ clausula antiqua est, et de usu remota:' and then he goes on to shew, that sedere is taken for that, which men were wont to do sitting: 'Secundum Plautum autem sedere est

consilium capere, qui inducit in Mostellaria servum dicentem, Sine juxta aram sedeam et dabo meliora consilia. Sed secundum Augures sedere est auguriam captare: Namque post designatas coeli partes a sedentibus captabantur auguria. Quod et supra ipse ostendit latenter, inducens Picum solum sedentem, ut, Æn. vii. 187.

-Parvaque sedebat Succinctus trabeaQuod est augurum, cum alios stantes induxerit. Ergo sedebat, aut erat, aut. consilia capiebat, aut augurabatur.'

:

was restored, translated to another family and yet we cannot say the promise was not made good, but only ceased in the obligation of a promise, because the condition was not performed. The posterity of David did not keep the covenant and testimony of their God, and therefore the throne of David was not by an uninterrupted lineal succession established to perpetuity.

But yet in a larger and better sense, after these intercisions, the throne of David was continued. When they had sinned, and lost their right unto the crown, the kingdom was to be given unto him who never sinned, and consequently could never lose it; and he being of the seed of David, in him the throne of David was without interception or succession continued. Of him did the angel Gabriel speak at his conception, "The Lord God shall give unto him the throne of his father David, and he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end.” (Luke i, 32, 33.) Thus the throne of Christ is called the throne of David, because it was promised unto David, and because the kingdom of David was a type, resemblance, and representation of it; insomuch that Christ himself, in respect of this kingdom, is often called David, as particularly in that promise, "I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and my servant David a prince among them." (Jer. xxx. 9. Ezek. xxxvii. 24, 25. Hos. iii. 5. Ezek. xxxiv. 23, 24.)

Now as David was not only first designed, but also anointed king over Israel, (1 Sam. xvi. 13.) and yet had no possession of the crown; seven years he continued anointed by Samuel, and had no share in the dominion; seven years after he continued anointed in Hebron only king over the tribe of Judah; (2 Sam. ii. 4.) at last he was received by all the tribes, and so obtained full and absolute regal power over all Israel, and seated himself in the royal city of Jerusalem. So Christ was born king of the Jews, and the conjunction of his human nature with his divine in the union of his person was a sufficient unction to his regal office, yet as the Son of man he exercised no such dominion, professing that his "kingdom was not of this world;" (John xviii. 36.) but after he rose from the dead, then, as it were in Hebron with his own tribe, he tells the apostles, "all power is given unto him,” (Matt. xxviii. 18.) and by virtue thereof, gives them injunctions; and at his ascension he enters into the Jerusalem above, and there sits down at the right hand of the throne of God, and so makes a solemn entry upon the full and entire dominion over all things; then could St. Peter say, "Let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." (Acts ii. 36.)

The immediate effect of this regal power, the proper execu