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SECT. V. Of the two Natures wherein Christ sits at God's right hand.
3. ACcording to what Nature is Christ said to sit at the right hand of God? I an∣swer; according to both Natures; first he sits at God's right hand as God; hereby his Divinity was declared, and his Kingdom is such, that none that is a pure creature can possibly execute; The Lord said to my Lord, saith David, sit thou on my right hand. The Lord said to my Lord] (i.e.) God said to Christ: now Christ was not David's Lord meerly as man, but as God. And 2. He sits at God's right hand as man too; hereby his Humanity was exalted, and a Power is give to Christ as man, He hath given hiw power to execute judgment, in as much as he is the Son of man. In the administration of his Kingdom the man-hood of Christ doth concur, as an Instrument working with his God-head. Hence this Session at God's right hand is truly and pro∣perly attributed to Christ, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and not only to the one nature of Christ, whether Divine or Humane, Or it is attributed to Christ as Mediator; in which re∣spect he is called an high Priest, We have such an high Priest, who is set on the right hand of the Throne of the Majesty in the heavens.—And in which respect he is called a Prince, Him hath God exalted with his right hand, to be a Prince, and a Saviour. Now Christ is not a Priest and a Prince meerly according to one Nature, whether Divine or Humane. I deny not but Christ had a natural Kingdom with his Father as God, be∣fore the foundation of the world; but this Kingdom as God-man Christ had not be∣fore his Asension into heaven. So then Christ sitteth at the right hand of God by a mediatory action, which he executeth according to both natures, the word working what pertaineth to the word, and the flesh what appertaineth to the flesh; Christ is Mediator as God and man, and glory hath redounded unto him as God and man, and living in this glory he ruleth and governeth his Church as God and man, he ascended indeed into heaven in his humanity only, but he sitteth at the right hand of God as Mediator in respect of both natures. The Lutherans attribute this Session at God's right hand only to the humane nature of Christ; they say this Session is nothing else but the elevating of his humane nature to the full and free use of some of the divine properties, as of omnipotency, omniscience, omnipresence; the ground of this error is, that they suppose upon the union of the two Natures in Christ, a real communicati∣on of the divine properties to follow; so that the humane nature is made truly omni∣potent, omniscient, omnipresent, not by any confusion of properties, nor yet by any bare communion and concourse of it to the same effect, each nature working that which belongeth to it with commuion of the other, (for this we grant) but by a real do∣nation, by which the divine properties so become the properties of the humane nature, that the humane nature may work with them, no less than the Divine nature it self, for the perfecting of it self. Against this opinion we have these Reasons; 1. The uni∣on cannot cause the humane nature to partake more in the properties of the Divine, than it causeth the Divine to partake in the properties of the humane. 2. If a true and real communication did follow of the Divine Attributes, it must needs be of all the At∣tributes, as of eternity, and infiniteness seeing these are the Divine Essence, which can no way be divided. 3. Infinite perfections cannot perfect finate natures, no more than reasonable perfections can make perfect unreasonable creatures. 4. To what end should created gifts serve, which Christ hath received above measure, if now more no∣ble properties should enter and be conferred on Jesus Christ? other reasons are given in, but I willingly decline all controversal points.