footstool?" (Heb. i. 13.) But Christ was so assured of this honour, that before the council of the chief priests and the elders of the people, when he foresaw his death contrived, and his cross prepared, even then he expressed the confidence of his expectation, saying, "Hereafter shall the Son of man. sit on the right hand of the power of God." (Luke xxii. 69.) And thus our Jesus, whom we worship as the true and promised Messias, "is gone into heaven, and is on the right hand of God." (1 Pet. iii. 22.) Which was our second consideration. Our next inquiry is, what may be the utmost importance of that phrase, and how it is applicable unto Christ. The phrase consists of two parts, and both to be taken metaphorically: First therefore, we must consider what is the right hand of God, in the language of the Scriptures; Secondly, what it is to sit down at that right hand. God being a spirit can have no material or corporeal parts; and consequently as he hath no body, so in a proper sense can have no hands at all:* but because God is pleased to descend to our capacity, and not only to speak by the mouths of men, but also after the manner of men, he expresseth that which is in him, by some analogy with that which belongs to us. The hands of man are those organical parts which are most active,t and executive of our power; by those the strength of our body is expressed, and most of our natural and artificial actions are performed by them. From whence the power of God, and the exertion and execution of that power, is signified by the hand of God. Moreover being, by a general custom of the world, the right hand is more used than the left, and by that general use acquireth a greater firmitude and strength, therefore the right hand of God signifieth the exceeding great and infinite power of God. Again, because the most honourable place amongst men is the right hand, (as when Bathsheba went unto King Solomon, he "sat down on his throne, and caused a seat to be set for the 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 'Credimus etiam quod sedet ad dexteram Dei Patris. Nec ideo tamen quasi humana forma circumscriptum esse Deum Patrem arbitrandum est, ut de illo cogitantibus dextrum aut sinistrum latus animo occurrat.' S. August. de Fide et Symb. §. 14. 1 'Succedunt brachia et validi lacertorum tori, validæ ad operandum manus, et proceribus digitis habiles ad tenendum. Hinc aptior usus operandi, hinc scribendi elegantia, et ille calamus scribæ velociter scribentis, quo divinæ vocis exprimuntur oracula. Manus est quæ cibum ori ministrat: manus est quæ præclaris enitet factis, quæ conciliatrix divinæ gratiæ sacris infertur altaribus, per quam offerimus et sumimus sacramenta cœlestia: manus est quæ operatur pariter atque dispensat divina mysteria, cujus vocabulo non de dignatus est se Dei Filium declarari, dicente David, Dextra Domini exaltavit me : manus est quæ fecit omnia, sicut dixit Deus omnipotens, Nonne manus mea fecit hac?' S. Ambros. Hexaem. 1. vi. c. 9. 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 the 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 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 quo pervenit 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. Angust. in Psal. cxxxvii. §. 14. 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 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 Ἐπεὶ τὸ εἰπεῖν καθῆσθαι φορτικὸν αὐτοῖς ἦν, τέως τὸν περὶ τῆς ἀναστάσεως κινεῖ λόγον, zai pasiv auTèv Ïoraodai. S. Chrysost. Hom. 18. in Act. Apost. Si major gratia et manifestior intelligentia in Novo est quam in Veteri Testamento, quare Esaias Propheta sedentem in throno Majestatis vidit Deum Sabaoth ?—in novo autem Stephanus primus Martyr stantem se vidisse ait Jesum a dextris Dei? Quid est istud, ut bic subjectus videatur post triumphos, et illic quasi Dominus antequam vinceret? Prout causa erat fecisse, ita et Dominus se ostendit. Prophetæ enim visus est quasi rex corripiens plebem; et hoc se ostendit quod erat, hoc est, sedentem: in pace enim erat causa Divinitatis ejus. Stephano autem ut stans appareret, 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, ad dextram Judicis erat; Omnis qui causam dicit, stet necesse est.' S. August. Quæst. in Novo Test. 88. Sedere judicantis est, stare vero pugnantis vel adjuvantis. Stephanus ergo in labore certaminis positus, stantem 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, stans vero a Stephano prædicatur?' and then renders this reason: 'Ut modo ejus omnipotentia, modo misericordia describatur. Nam utique pro potestate regis sedere dicitur, pro bonitate intercessoris stare suggeritur. Ait enim beatus Apostolus, quia Advocatum habemus apud Patrem, Jesum Christum. Judex est igitur Christus, cum residet: Advocatus, cum assurgit. Judex plane Judæis, Advocatus Christianis. Hic enim stans apud Patrem, Christianorum licet pec ופתח אהל מועד תשבו יומם Kai &rt ry Sugay sis ולילה שבעת ימים σκηνῆς τοῦ μαρτυρίου καθήσεσθε ἑπτὰ ἡμέρας, ἡμέραν καὶ νύκτα Therefore shall ye abide at the door of the tabernacle of the congrega tion, 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, unde se omnino non commoverent? 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. 1. xvi. ep. 7. Id horreum fuit præsidium Pœnis sedentibus ad Trebiam.' Liv. 1. xxi. c. 48. 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 peculiar 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.§ 'Sedet ad dextram Patris, credite. Sedere, intelligite habitare; quomodo dicimus de quocunque homine, in ista patria sedit per tres annos. Dicit illud et Scriptura, sedisse quendam in civitate tantum 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. I. i. §. 10. +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 digna dignis tribuendo; quamvis in extremo judicio multo manifestius inter homines Unigeniti Dei 6 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 suscepit Christus, potestatem acceperit judicantis.' Auctor l. iii. de Symb. ad Catech. §. 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. 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 se 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, thy children also shall sit upon thy throne forevermore." (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 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 cundum Augures sedere est augurium captare: Namque post designatas cœli partes a sedentibus captabantur auguria. Quod et supra ipse ostendit latenter, inducens Picum solum sedentem, ut, En. vii. 187. -Parvaque sedebat Quod est augurum, cum alios stantes in- |