A69028:1611
The rule of faith, or, An exposition of the Apostles Creed so handled as it affordeth both milk for babes, and strong meat for such as are at full age / by ... Nicholas Bifield ; ... now published ... by his son, Adoniram Bifield.
London: printed by G.M. for Philemon Stephens and Christopher Meredith, 1626
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The eighth point is, the effects of this conception in respect of us, and so the first effect is the hiding of the impurity of our conception from the sight of God, and satisfying Gods Justice for our original sin: for the holiness of Christs conception, is the first and chief part of the righteousness imputed to us: All his righteousness is ours, and so the holiness of his conception, in which he was qualified with all the habits of virtue or piety, might constitute perfect holiness of nature: All his righteous actions which he did in obedience to the law flow from these habits of virtue infused in his conception, and therefore I call it the first and chief part of the righteousness imputed to us, as that which covereth the unrighteousness of our natures, yea, after a sort it pacifies, and satisfied for our offence, and so begins his passive obedience to God: as the Apostle saith, Heb. 10. 5, &c. wherefore when he entered into the world he said, sacrifice and burnt offerings thou wouldest not, but a body thou had prepared me, &c.
The eighth point is, the effects of this conception in respect of vs, and so the first effect is the hiding of the impurity of our conception from the sight of God, and satisfying Gods Iustice for our originall sinne: for the holinesse of Christs conception, is the first and chiefe part of the righteousnesse imputed to vs: All his righteousnesse is ours, and so the holinesse of his conception, in which hee was qualified with all the habits of virtue or piety, might constitute perfect holinesse of nature: All his righteous actions which he did in obedience to the law flow from these habits of virtue infused in his conception, and therefore I call it the first and chiefe part of the righteousnesse imputed to vs, as that which couereth the vnrighteousnes of our natures, yea, after a sort it pacifies, and satisfied for our offence, and so beginnes his passiue obedience to God: as the Apostle saith, Heb. 10. 5, &c. wherefore when he entered into the world he said, sacrifice and burnt offerings thou wouldest not, but a bodie thou had prepared me, &c.
The second effect, is our spiritual life and conception: for therefore ⟨p. 267⟩was he conceived by the holy Ghost, and quickened in the womb of the Virgin, that from his life, the power of our spiritual forming and regeneration might proceed, as from him that took life himself amongst us that he might become Lord of life, and the true original of spiritual and eternal life of God: for the same spirit that formed Christ in the womb, doth beget us again that we might live with him, Joh. 1. 12, 13.
The second effect, is our spirituall life and conception: for therefore ⟨p. 267⟩was he conceiued by the holy Ghost, and quickned in the wombe of the Virgin, that from his life, the power of our spirituall forming and regeneration might proceede, as from him that tooke life himselfe amongst vs that he might become Lord of life, and the true originall of spirituall and eternall life of God: for the saine spirit that formed Christ in the wombe, doth beget vs againe that we might liue with him, Ioh. 1. 12, 13.
The ninth thing is that question, whether it may be safely said, that Mary was the Mother of God [Greek or Hebrew]: I answer, if we understand it so grossly, as to think she was the Mother of the God-head of Christ, it were not only erroneous but blasphemous: and yet it is true, that she was the Mother of God, because she was not only Mother of him that was God as well as Man, but also God was incarnate in her womb, God did not take flesh in heaven, or in any other place, but in her womb only.
The ninth thing is that question, whether it may be safely said, that Mary was the Mother of God 〈non-Latin alphabet〉: I answer, if wee vnderstand it so grossely, as to thinke shee was the Mother of the God-head of Christ, it were not only erronious but blasphemous: and yet it is true, that shee was the Mother of God, because shee was not onely Mother of him that was God as well as Man, but also God was incarnate in her wombe, God did not take flesh in heauen, or in any other place, but in her wombe onely.
Lastly, 'tis not unprofitable to consider, how the being of the body of Christ, differs from other respects of the being of the same body. The body of Christ is in Heaven Locally, it is in the Word substantially, it is in the Sacrament mystically, It is in the hearts of every believer spiritually, and was in the womb of the Virgin by a natural and circumscriptible manner of presence.
Lastly, 'tis not vnprofitable to consider, how the being of the body of Christ, differs from other respects of the being of the same body. The body of Christ is in Heauen Locally, it is in the Word substantially, it is in the Sacrament mystically, It is in the hearts of euery beleeuer spiritually, and was in the wombe of the Virgin by a naturall and circumscriptible manner of presence.
The uses follow: and so,
The vses follow: and so,
1 They are confuted that say, He took not his Body of the Virgin, but brought it from Heaven. They object, that in John 3. 13. it is said, that Christ descended from Heaven, and that verse 23. and 31. He said, he was from above, and that 1 Cor. 15. 47. He is said to be the Lord from Heaven. Answ. None of these places say, That he brought his body from Heaven. The words are true of the person of Christ, that he descended from Heaven when he abased himself to take upon him the form of a servant: and if they were true of his humane nature, yet could signify no more but that he was conceived after a heavenly manner, and not by carnal generation, by the working of the Holy Ghost who came down from Heaven upon the Virgin. If they reply it must needs be true, that he descended in the same nature he ascended, as the Apostle saith, Ephes. 4. 9, 10. Answ. The Apostle only shows that he was abased, to show himself in the form of a servant, and to suffer extreme things, and therefore was exalted to be ⟨p. 268⟩Lord of all. And besides, these heretics they are hence confuted, that said Christ had not a true body, but only a body in appearance. These object that Christ appeared in the old Testament in a fantastical body, and not in a body indeed. Answ. That is false too: for it was a true substantial body he assumed and created for the time: but were that granted, yet the body he showed in the New Testament, hath abundant testimony that it was a true natural body, Joh. 1. 14. 1. Joh. 1. 1. 2. Again, they say out of the Philip. 2. 7. and Rom. 8.3. and Dan. 7. 13. that he was only in the likeness of a man. I answer, these places are not all of one sense: for in Daniel he was said to be like the Son of Man, because he was not yet incarnate: and
Secondly, hence we may inform our selves of the wonder of this Creation of God: here is the beginning of a new Creation: here is a Son that had no Mother as he was God, and no Father as he was Man. If it be objected, that he is called the Son of Man, and so had an earthly Father: I answer, that he is called the Son of Man, because he took our nature of the substance of the Virgin, I mean it of her flesh: and if it be on the contrary objected, that he is in this Text called the Son of the most High, and so had God or the holy Ghost to be his Father: I answer, he is called the Son of the most High as the second person in Trinity, which Title of Son is given to the Nature he received from the Virgin because it had no substance but in the person of him that was the natural Son of God.
Secondly, hence we may informe our selues of the wonder of this Creation of God: heere is the beginning of a new Creation: heere is a Sonne that had no Mother as he was God, and no Father as he was Man. If it be obiected, that he is called the Sonne of Man, and so had an earthly Father: I answer, that he is called the Sonne of Man, because he tooke our nature of the substance of the Virgin, I meane it of her flesh: and if it be on the contrary obiected, that he is in this Text called the Sonne of the most High, and so had God or the holy Ghost to be his Father: I answer, he is called the Sonne of the most High as the second person in Trinity, which Title of Sonne is giuen to the Nature he receiued from the Virgin because it had no substance but in the person of him that was the naturall Sonne of God.
There are other uses for instruction: for,
There are other vses for instruction: for,
1. The overshadowing shows that we must not curiously pry into the glorious manner of his conception: we must believe it was so, but not search how it was so.
1. The ouershadowing shewes that we must not curiously prie into the glorious manner of his conception: wee must beleeue it was so, but not search how it was so.
2. The knowledge of this Article, may prepare us to believe the next, (viz.) that Christ was borne of a Virgin: for seeing he ⟨p. 269⟩was conceived by the Holy Ghost, it cannot be hard that he should be borne of a Virgin, for he that wrought this conception is he that worketh all things, and nothing is impossible to him.
2. The knowledge of this Article, may prepare vs to beleeue the next, (viz.) that Christ was borne of a Virgin: for seeing hee ⟨p. 269⟩was conceiued by the Holy Ghost, it cannot bee hard that hee should bee borne of a Virgin, for hee that wrought this conception is hee that worketh all things, and nothing is impossible to him.
There is also comfort in this Doctrine.
1 In particular, to women that conceive and bear children, especially if they be true Christians. The very remembrance of this, that the Saviour of the world was conceived and borne of a woman, should sweeten their fears and sorrows, about or after their conceptions, or in the birth.
1 In particular, to women that conceiue and beare children, especially if they be true Christians. The very remembrance of this, that the Sauiour of the world was conceiued and borne of a woman, should sweeten their feares and sorrowes, about or after their conceptions, or in the birth.
2 In general, it may comfort all the godly, to see in this conception a medicine for their original sin, and all the evils that cleave to their Nature: for as it was showed before, to this end he was conceived without sin, and sanctified in his Nature, that thereby he might justify us before God from the evils cleave to our natures.
2 In generall, it may comfort all the godly, to see in this conception a medicine for their originall sinne, and all the euils that cleaue to their Nature: for as it was shewed before, to this end he was conceiued without sinne, and sanctified in his Nature, that thereby he might iustifie vs before God from the euils cleaue to our natures.
And thus of the first part of his Incarnation, viz. his conception of the holy Ghost, his birth of the Virgin Mary follows: In which words of the Creed, the thing affirmed is the birth of Christ, the person by whom it is, is described by her condition, she was a Virgin, and by her name she was Mary, and her name is added to bring to our remembrance the Genealogy of Christ; who took flesh of her that was of the seed of David in a right Linage, that thereby the promises made to the Fathers might be accomplished.
And thus of the first part of his Incarnation, viz. his conception of the holy Ghost, his birth of the Virgin Mary followes: In which words of the Creed, the thing affirmed is the birth of Christ, the person by whom it is, is described by her condition, shee was a Virgin, and by her name she was Mary, and her name is added to bring to our remembrance the Genealogy of Christ; who tooke flesh of her that was of the seed of Dauid in a right Linage, that thereby the promises made to the Fathers might be accomplished.
Now concerning the Birth of Christ, we must know that he is said to be borne three ways: Of his Father, and of his Mother, and in the mind of Man; of his Father he is borne eternally, of his Mother temporally, in the mind of man spiritually: In Christ there are three things which have Relation to his Nativity, Deity, Flesh, and Spirit: of his Father, he is borne God, of his Mother, Flesh, and in the mind of Man, Spirit, so as this latter way be understood Metaphorically: of his Father he was borne ever, of his Mother he is borne once, and in the mind of Man he is borne often. According to divine Nativity he hath a Father without a Mother: according to humane Nativity he hath a Mother without a Father: and according to his spiritual Nativity he hath both Father and Mother, according to that saying of his, he that ⟨p. 270⟩doth my Fathers will, is my Father and my Mother.
Now concerning the Birth of Christ, we must know that hee is said to be borne three waies: Of his Father, and of his Mother, and in the minde of Man; of his Father hee is borne eternally, of his Mother temporally, in the minde of man spiritually: In Christ there are three things which haue Relation to his Natiuity, Deity, Flesh, and Spirit: of his Father, he is borne God, of his Mother, Flesh, and in the minde of Man, Spirit, so as this latter way be vnderstood Metaphorically: of his Father hee was borne euer, of his Mother he is borne once, and in the minde of Man he is borne often. According to diuine Natiuity he hath a Father without a Mother: according to humane Natiuity he hath a Mother without a Father: and according to his spirituall Natiuity hee hath both Father and Mother, according to that saying of his, he that ⟨p. 270⟩doth my Fathers will, is my Father and my Mother.
In the birth of Christ God was manifested in the flesh, 1. Tim. 3. 16. manifested I say three ways: as he was before three ways hid; first, from out of the bosom of his Father in whom he was covered: secondly, from under the shadows of the Law in which he was prefigured: thirdly, from the womb of his Mother in which he was formed.
In the birth of Christ God was manifested in the flesh, 1. Tim. 3. 16. manifested I say three waies: as he was before three waies hid; first, from out of the bosome of his Father in whom he was couered: secondly, from vnder the shadowes of the Law in which he was prefigured: thirdly, from the wombe of his Mother in which he was formed.
1 They are confuted that say, He tooke not his Body of the Virgin, but brought it from Heauen. They obiect, that in Iohn 3. 13. it is said, that Christ descended from Heauen, and that verse 23. and 31. He said, he was from aboue, and that 1 Cor. 15. 47. He is said to be the Lord from Heauen. Answ. None of these places say, That he brought his body from Heauen. The words are true of the person of Christ, that he descended from Heauen when he abased himselfe to take vpon him the forme of a seruant: and if they were true of his humane nature, yet could signifie no more but that he was conceiued after a heauenly manner, and not by carnall generation, by the working of the Holy Ghost who came downe from Heauen vpon the Virgin. If they reply it must needs be true, that he descended in the same nature he ascended, as the Apostle saith, Ephes. 4. 9, 10. Answ. The Apostle onely shewes that he was abased, to shew himselfe in the forme of a seruant, and to suffer extreme things, and therefore was exalted to bee ⟨p. 268⟩Lord of al. And besides, these hereticks they are hence cōfuted, that said Christ had not a true body, but onely a body in appearance. These obiect that Christ appeared in the old Testament in a fantasticall body, and not in a body indeed. Answ. That is false too: for it was a true substantiall body hee assumed and created for the time: but were that granted, yet the body he shewed in the New Testament, hath abundant testimonie thas it was a true naturall body, Ioh. 1. 14. 1. Ioh. 1. 1. 2. Againe, they say out of the Philip. 2. 7. and Rom. 8.3. and Dan. 7. 13. that he was onely in the likenesse of a man. I answer, these places are not all of one sense: for in Daniel he was said to be like the Son of Man, because he was not yet incarnate: and Rom. 8. He is not said to be in the likenesse of flesh, but of sinfull flesh, being reckoned amongst sinners, & being made a sacrifice for sinne: and in the Philippians, hee doth not shew what the substance of his Nature was, but what his abasement was, that he did not onely take our Nature, but made himselfe in that nature like to the most abiect of men, euen to the poorest seruant, when he was heire of all things, and so this likenesse of his is expounded, Heb. 2. 14. 17, & 4. 15.
