The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…

Now as concerning Christs divinity: §11. That always sitteth at the right hand of the Father,¹ as sitting signifieth an equal power and honour: which Christ hath, even the same with the Father. For Christs divine nature was from everlasting equal 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 always preserve the Church, as also by him he created all things. In this sense Christ was placed by his eternal generation at the right hand of the Father. §22. Christ, according to his Divinity also, doth so sit at the right hand of the Father, as he was ordained to this his office of Mediatorship from everlasting. For he was from everlasting ordained to the Mediatorship, yea even according to his divinity. §33. He doth always 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. ²And 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 show it self glorious in his body: which in the time of his humiliation had hid it self 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 self, not by making it self weaker: but by hiding it self only, and not showing it self abroad: Therefore thus Christ also according to his divine nature, was placed at his Fathers right hand, namely, by laying down that humility, which he took on him for our sake, and by showing forth that glory, which he 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 powerful, 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 down in the taking up and assumption of humane nature:³ Therefore he saith; Now glorify me, thou ⟨p. 325⟩Father, with thine own self, with the glory which I had with thee before the world was. This glory he had not with men:

Now as concerning Christs divinity: §11. That alwaies sitteth at the right hand of the Father,¹ 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. §22. 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. §33. 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. ²And 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 onely, 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:³ Therefore hee saith; Now glorifie mee, thou ⟨p. 325⟩Father, with thine owne selfe, with the glory which I had with thee before the world was. This glory he had not with men:

1. 1How Christ always sate at the right hand of the Father, according to his divinity.How Christ alwaies sate at the right hand of the Father, according to his divinity.
2. 2How he sate not always according to it, but was there placed.How he sate not alwaies according to it, but was there placed.
3. 3John 17.5.

Therefore he prayeth, that as he had it always 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.

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.¹ For thus it behooved Christ to suffer, and so to enter into his glory.

1. 1Luke 24.26.

1. 1The Ubiquitaries arguments drawn from Christs sitting at his Fathers right hand.

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 four terms in this Syllogism: 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, ¹is also that visible glory and majesty, wherewith Christs humane nature was endowed, and wherewith Stephen beheld him endued in heaven. This is not every-where, but only in that place, where his body is seated and remaineth.

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, ¹is 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.

1. 1Acts 7.56.

Obj. 3. He ascended into heaven, to fill all things, that is, with the presence of his flesh. ¹Ans. 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 Devil 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 real transfusion and communication of the properties, is every-where: but not that which hath received it by personal union only, as the humane nature of Christ. But yet notwithstanding many things have been bestowed by real transfusion on Christs humanity: to wit, other qualities, than which he had on the Cross, 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 showed forth the same in his flesh▪ and hath attained unto the perfection of glory, or the highest degree of glorification, as touching his humanity.

Obj. 3. He ascended into heaven, to fill all things, that is, with the presence of his flesh. ¹Ans. 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.

¹Quest. 51. What profit is this glory of our head Christ unto us?

1. 1ON THE 19. SABBATH.

Ans. First, that through his holy Spirit, he poureth upon us, his members, heavenly graces^a Then, that he shieldeth and defendeth us by his power against all our enemies^b

Ans. First, that through his holy Spirit, he powreth upon us, his members, heavenly graces^a Then, that he shieldeth and defendeth us by his power against all our enemies^b

1. aActs 2.33. Ephes. 4.10.
2. bPsal. 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 Kingdom 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.¹ The fruits or benefits of the Kingdom of Christ glorified, are, that he ruleth us by the ministry of the Word, and the holy Ghost, that he preserveth his ministry, 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 infirmities, glorify them, wipe away all tears from them, enthronize them in his throne, and make them Priests and Kings unto his Father.² The fruit of the Priest-hood of Christ glorified, is, that he appeareth, presenteth himself, and maketh request and intercession for us in heaven, and that forcible, so that the Father denieth us nothing through the virtue 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 he shall give unto his Citizens a rich treasure, even his holy Spirit: Therefore he shall at length glorify and quicken us his members: Therefore he shall pour out plentifully on us his celestial blessings, that is, a true acknowledgement of God, faith in him, repentance of our sins, and all other Christian virtues; 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. ³I will that they which thou hast given me, be with me, even where I am.

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.

¹Now what ought each mans particular application of this Article touching Christs sitting at the right hand of the Father be? Ans. Even this; I believe, that Christ, now possessed of supreme divine majesty, maketh intercession for me and all the Elect, and applieth unto us his sacrifice, that by him, and for his sake, the Father may give unto me life eternal: also that he governeth and protecteth me in this life against the Devil and all danger, and will at length glorify me, and endow me with life everlasting.

¹Now 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.

1. 1The meaning of this Article, He sitteth, &c.

Quest. 52. What comfort hast thou by the coming again of Christ to judge the quick and the dead?

Quest. 52. What comfort hast thou by the coming againe of Christ to judge the quick and the dead?

Ans. That in all my miseries and persecutions I look with my head lifted up, for the very same, who before yielded himself unto the judgement of God for me, and took away all malediction from me, to come Judge from heaven^a, to throw all his and mine enemies into everlasting pains^b, but to translate me, with all his chosen, unto himself, into celestial joys and everlasting glory^c.

Ans. That in all my miseries and persecutions I look with my head lifted up, for the very same, who before yielded himselfe unto the judgement of God for me, and took away all malediction from me, to come Judge from heaven^a, to throw all his and mine enemies into everlasting paines^b, but to translate mee, with all his chosen, unto himself, into celestiall joyes and everlasting glory^c.

1. aPhil. 3.20. Luke 21.28. Rom. 8.13. Tit. 2.13. 1 Thess. 4.16.
2. bMat. 25.41. 2 Thess. 1.6, 7.
3. c

The Explication.

IN this Article three Common-places fall in one, and meet together, which are divers in themselves; namely, of Christs second coming, of the end of the world, and of the last judgement. Of these places we will speak jointly, as which are linked between themselves; yet so that we chiefly handle that of the last judgement. For to little purpose were it for us to think of Christs second coming, except we did further consider, to what end he should come. The chief Questions of the last judgement are:

IN this Article three Common-places fall in one, and meet together, which are divers in themselves; namely, of Christs second coming, of the end of the world, and of the last judgement. Of these places wee will speak joyntly, as which are linked between themselves; yet so that we chiefly handle that of the last judgement. For to little purpose were it for us to thinke of Christs second coming, except wee did further consider, to what end he should come. The chief Questions of the last judgement are: