"heaven, that he might obtain the victory over the "perverseness of his persecutors on earth." XIII. Having premised these observations respecting the terms and the phrase, let us now examine the subject itself; which, agreeably to what has been said, we explain thus. Christ's sitting at the right hand of God, is that supreme and peculiar glory, both in his person and in his Kingly office, which, after his ascension into heaven, was conferred on him by the Father, and most justly taken possession of by himself, for the glory of God the Father, and for the perfect salvation of the Church. XIV. This definition sets forth, without doubt, the HIGHEST GLORY OF CHRIST; to which he rose by several distinct steps. First, whilst he was yet in a state of abasement, some rays of glorious majesty occasionally broke forth.h In the next place, in his resurrection, he was exalted from a mortal to an immortal state;-which is the beginning of his glorification. Further, in his ascension, he was raised from a condition till then terrestrial, although immortal, to a celestial state;-which is an advance in glory. And in fine, he was exalted in heaven, to the dignity of sitting at the right hand of God: "He was received up into hea"ven, and sat on the right hand of God;"-in which the summit and perfection of his glory consists. "He "is set on the right hand of the throne of the Majesty "in the heavens."i xv. This glory is not merely supreme, but also peculiar to Christ. It far surpasses the dignity of all the Angels, much more of all mankind. "He set "him at his own right hand in the heavenly places, "far above all principalities, and power, and might, "and dominion, and every name that is named, not 66 only in this age, but also in that which is to "come." That is, he set him above all that is eminent and glorious; whether amongst men or angels; whether in the former age of the Old Testament, which, at the time of the Apostle's writing these words, was hastening to its termination, and in which the name of a Moses, of a Prophet, and of a High-priest was great, or in the New Testament age, which the Apostle might denominate the age to come, in reference to the expectation of the ancients, and because, whilst the temple was yet standing, the Church did not fully make use of her liberty. In this age, it is perfectly clear, the name of Christ is transcendantly excellent. But the expression extends also to the future age of glory, and intimates that our Lord is much higher than all the Angels, whatever be the lofty titles with which they are adorned, and that if there be names of Angels still more august than these, which we shall at last know to be associated with them in the world to come, he has dominion also over them. XVI. This glory, then, is so far peculiar to Christ, that he divides it with no creature. When believers are said to "sit on his throne," m or to "stand at his right hand," these expressions must be understood of their communion with Christ; owing to which they rejoice in his glory, as if it were their own, and do themselves, according to their measure, obtain glory, * Heb. i. 5. 1 Ephes. i. 20, 21. n Ps. xlv. 9. somewhat similar, although by no means equal, to that glory of which their Saviour, in human nature, is possessed. In this view, they are even said to be "par"takers of the divine nature." How exalted soever the dignity to which believers are advanced, it cannot exceed that which it is fit for creatures, blessed with the divine favour, to receive. That which is given to Christ, is suitable to the Only-begotten and co-essential Son of God, and to that high office, to the participation of which no mere creature can be admitted. XVII. But doth he not possess it in common with another Divine person? I reply, the glory of which we now speak, is economical, and pertains to Christ as Mediator. As therefore, of all the three persons of the Godhead, the Son alone undertook the office of mediation; so the glory, which is the reward and recompense of the faithful discharge of that office, belongs only to Christ. The Scripture nowhere says, that the Holy Spirit sits at the right hand of God. In the mean time, so far as this glory involves the supremacy of the Deity, and that equal dignity with the Father, which is founded in the unity of the Divine Essence, in that view it cannot be separated from the glory of the Father and of the Holy Spirit. They possess, in that respect, the same glory, and the same throne:P The distinction being preserved,—a distinction not indeed of degree, much less of kind, but merely of order,-of that order which can subsist between him who gives honour, or who shows that one is to receive from all his subjects equal honour with himself,-and him to whom that honour is done, or who is declared entitled to equal regard. • 2 Pet. i. 4. P Luke ix. 26. Rev. iii. 21. XVIII. This glory is two-fold, relating partly to his Person; partly to his official character, and particularly his regal office. Both are elegantly included by Zechariah in the following words: "He shall bear "the glory, and shall sit and rule upon his throne;" namely, the throne of Jehovah. XIX. The glory of his Person may be considered, partly in reference to the divine nature; partly, to the human. The former is nothing else than a most illustrious assertion, vindication, and display of the Divine majesty of Christ, reflected from the glory of the human nature. During his abode on the earth, the Son of God had so concealed his glory under the vail of his humbled flesh, that only a few faint rays, despised by the generality of spectators, appeared. But now, in his glorified humanity, he shines forth like the sun, having, by his bright and exalted lustre, dispelled the clouds of his obscure and debased condition; and declares, in a striking and glorious manner, that the Son of man is the Son of God, and truly God. This was the matter of his request in the following solemn prayer: "And now, O Father, glorify thou me with "thine own self, with the glory which I had with thee, "before the world was." That is, "Gloriously de"clare that I am thine eternal and only-begotten "Son :"-which the Father has done chiefly by setting him at his right hand, as the place of the highest dignity and glory. xx. The glory of the human nature consists in the greatest height of perfection and excellence, as well in soul as in body, and in the most glorious joy arising from the perfection of both. The perfection of the 66 soul, is the enlargement to the highest degree of its knowledge and power; added to its original holiness, which was perfect at first, and continued undefiled. The perfection of the body, comprehends the greatest vigour, with unparalleled beauty of form, and splendour of appearance. Hence the Apostle speaks of Christ's glorious body." Hence, too, it appears from Scripture, that the eyes of men may see Christ sitting at the right hand of God. The knowledge and consciousness of his own perfection produces a glorious and unutterable joy and exultation, which he expresses in the following words: "Thou wilt show me the path of life; "in thy presence is fulness of joy, at thy right hand "there are pleasures for evermore."" See the Theses of Gomar, in which he has delineated, with the utmost accuracy, the whole of this glory of the person of Christ. XXI. The glory that respects his Office, denotes the most glorious administration of the kingdom of Christ. And therefore what is called by the Psalmist sitting at the right hand, is explained by the Psalmist himself as synonymous with ruling," and by Paul, with reigning. It implies an opposition to its contrary, namely, ministering in the state of humiliation. To this the following declaration of Peter refers: "There"fore let all the house of Israel know assuredly, that "God hath made that same Jesus, whom ye have cru"cified, both Lord and Christ."z" Hath made," that is, hath manifested, having vindicated to him, and demonstrated before all creatures, that dignity and 'Philip. iii. 21. u Ps. xvi. 11. w Verse 2. * Mat. xx. 28. * Mat. xxvi. 64. Acts vii. 56. ▾ Ps. cx. 1. * 1 Cor. xv. 25. ' Acts ii. 36. |