They make the session at God's right hand, and "I am with you," a local presence of the body
Again: that the sitting at the right hand is about place and ubiety, and is said of the flesh in the abstract; or that this flesh sits at God's right hand everywhere, not in the heaven he entered — on that inference see our Vindication of Mark 16:19.
Likewise they take "Christ is with us" (Matthew 18:20; 28:20) as a local presence of the body, and make "I am with you" mean "my flesh is with you without interval (ἀδιαστάτως)," against Matthew 26:11 and John 17:11.
We hold the truer reading: Christ is, and always will be, with his own — that is, with his Church — by the presence of the divinity, which is common to all, and likewise by another, special providence of power, grace, assistance, and ἐνέργεια through the Spirit's influx, and the like.
We have treated that at length in the Biblical Vindications, Book III, on Matthew 18:20.
Latin
Rursus, Sessionem a dextris referendam ad situm, ad ubietatem, & de Carne in abstracto enunciatam esse; aut hanc sedere a dextris Dei ubique, non in Caelo in quod ascendit, qua de illatione nos in Vindic. Marci XVI. 19. Pariter illi, Christum dici, esse nobiscum, Matth. XVIII. 20. XXVIII. 20. praesentia corporis, Locali; & illud, Ego sum vobiscum, idem esse, ac Caro mea est vobiscum ἀδιαστάτως, contra illud Matth. XXVI. 11. Joh. XVII. 11. Dum nos, verius concipi debere Christum nobiscum esse, & fore semper cum suis, nempe Ecclesia sua, praesentia ut Divinitatis, quae communis est, sic speciali altera providentia, virtutis, gratiae, assistentiae, ἐνεργείας, per influxum Spiritus, &c. Qua de re prolixe in Vindic. Biblicis Libr. III. ad Locum Matth. XVIII. 20.
About this text
Samuel Strimesius — Prefatio through Controversiae Post Lutherum Controv. III-XIII + XV Tolerantia, Hexades Annotationum Prooemium and Annotatio I through Decem Theses / Francus plus Annotatio II §.I-§.VI and Annotatio III §.I–§.VII (through Cassellanum 1661) from Ingenua in Controversias Evangelicorum (Frankfurt an der Oder, 1708). Honest partial; Prefatio silence reasons, Annotatio III §.VIII+ fruits / §.IX+, Hexades theses body, deeper Controversiae / Part II remain.
English follows the locked 1708 Francofurti ad Viadrum Latin of Prefatio §I–II, Crimina defenses through III, Part I Protheoria through Controversiae Obices/Historia/Varii gradus, Formula Discord/Disparitas, Ulterius confirmatur / Classes / Formula protest / triplex differentia, Coena Domini Controversiae Priores through Precariae Hypotheses (Controv. print pp. 34–40), Controversiae Post Lutherum Natae Controv. III–XV tip (providence through De Tolerantia mutua; Controv. print pp. 40–78), Hexades Annotationum Prooemium H.I–§.III (Hexades print pp. 1–4 / PDF ~182–185), and Annotatio I De Augustana Confessione §.I–§.VIII tip (Hexades print pp. 5–24+ / PDF ~186–205+), reconstructed from Google Books PDF page images (ONB copy, id 3epYAAAAcAAJ) with pdftotext as check. No modern English was copied. Sister Halle digitization of Ingenua in Arminianismum (DOI 10.25673/65287) remains Anubis-blocked — skipped; Controversias only. Prefatio silence reasons, Annotatio I §.IX+, Hexades theses body beyond §.VIII, and remainder of Controversiae / folio remain.
Witnesses
- Copy-text Locked Latin, Prefatio section I tip (Schrey & Hartmann 1708) (Latin)
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