A69028:1630
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 entertainment he had at the time of his birth was very poor and mean, he was borne of a poor Mother, and he was borne so poor, that he might make us rich, 2 Cor. 8. and that he might thereby trample under his feet as vile that vain pride of worldly men, that so much brag of their worldly glory, and nobility of their birth. And when he might not have a place in the Inn, he was not ashamed to lye in a Manger, that by choosing the weak things of this world, he might confound the mighty, and might prepare a place for us, and many Mansions in his Fathers house.
The entertainment hee had at the time of his birth was very poore and meane, he was borne of a poore Mother, and hee was borne so poore, that he might make vs rich, 2 Cor. 8. and that he might thereby trample vnder his feet as vile that vaine pride of wordly men, that so much bragge of their worldly glory, and nobility of their birth. And when he might not haue a place in the Inne, hee was not ashamed to lye in a Manger, that by choosing the weake things of this world, he might confound the mighty, and might prepare a place for vs, and many Mansions in his Fathers house.
In the manifestation of the Nativity of Christ God showed marvellous wisdom, who to show himself to be no respectre of persons, and that he brought this light into the world for all sorts of men: He showed it both to the Shepherds and to the wise men, the one Israelites, the other Gentiles, the one poor and simple, the other rich and wise, the one near, the other far of, both sorts to be joined upon the same corner stone. The same light appeared to Anna, a woman, as well as to Simeon, that just man, that it might be evident, that in him that was then borne there was neither circumcision nor uncircumcision, Jew nor Gentle, Male nor Female, Gal. 3. 28. Col. 3. 11.
In the manifestation of the Natiuity of Christ God shewed maruellous wisdome, who to shew himselfe to be no respecter of persons, and that he brought this light into the world for all sorts of men: He shewed it both to the Shepherds and to the wise men, the one Israelites, the other Gentiles, the one poore and simple, the other rich and wise, the one neere, the other farre of, both sorts to be ioyned vpon the same corner stone. The same light appeared to Anna, a woman, as well as to Simeon, that iust man, that it might be euident, that in him that was then borne there was neither circumcision nor vncircumcision, Iew nor Gentle, Male nor Female, Gal. 3. 28. Col. 3. 11.
Thus of his birth in general, his birth of a Virgin follows. Now that he was born of a Virgin is evidently proved, not only by the History of the Gospel, but by the Prophecy of God himself in Paradise, when he said, The seed of the woman should break the Serpents head, Gen. 3. 15. And by the prophecy of Jacob the Patriarch, Gen. 49. 10. Where Christ is named Shiloh, that is, the Son of his Secundines, not the Son of his loins; now the Secundines belong to the Nature of the woman, not to the man: and by the Prophecy of Isaiah, who said, Behold, a Virgin shall conceive, Isaiah 7. 14. And it was prefigured by the stone cut out of the Mountain without any hands, Dan. 2. And it was published by the Angel Gabriel, Luk. 1. 31. The reasons why he was borne of a woman without a man have been showed before. It is a work most wonderful: He is borne in the arms of a woman, that himself bears up the whole world in the hand of his power.
Thus of his birth in generall, his birth of a Virgin followes. Now that he was born of a Virgin is euidently proued, not only by the History of the Gospell, but by the Prophesie of God himselfe in Paradise, when he said, The seede of the woman should breake the Serpents head, Gen. 3. 15. And by the prophesie of Iacob the Patriarke, Gen. 49. 10. Where Christ is named Shiloh, that is, the Sonne of his Secundines, not the Sonne of his loynes; now the Secundines belong to the Nature of the woman, not to the man: and by the Prophesie of Esay, who said, Behold, a Virgin shall conceiue, Esay 7. 14. And it was prefigured by the stone cut out of the Mountaine without any hands, Dan. 2. And it was published by the Angell Gabriel, Luk. 1. 31. The reasons why hee was borne of a woman without a man haue beene shewed before. It is a worke most wonderfull: He is borne in the armes of a woman, that himselfe beares vp the whole world in the hand of his power.
Men hath been produced four ways: First, without either man or woman, as Adam was. 2. Without woman, as Eve was. 3. Without man, as Christ was. 4. With man and woman, as all other men were.
Men hath beene produced foure wayes: First, without either man or woman, as Adam was. 2. Without woman, as Eue was. 3. Without man, as Christ was. 4. With man and woman, as all other men were.
Christ was to the Virgin a Son and her first borne. He was called her first borne, not because she had any sons afterwards, but because he was borne first, though he were her only Sonne. Christs brethren were his Kinsmen; nor doth the term first borne import any following, for the first borne in Law were so called before they knew whether they should have a second child; and it is a godly profession of Divines in all ages, that she was a Virgin before birth, and in the birth, and after the birth: though this latter be no Article of faith or principle of Religion.
Christ was to the Virgin a Sonne and her first borne. Hee was called her first borne, not because she had any sonnes afterwards, but because he was borne first, though he were her onely Sonne. Christs brethren were his Kinsmen; nor doth the terme first borne import any following, for the first borne in Law were so called before they knew whether they should haue a second childe; and it is a godly profession of Diuines in all ages, that she was a Virgin before birth, and in the birth, and after the birth: though this latter be no Article of faith or principle of Religion.
The Bread of Life was borne in the house of bread, and the most fruit-bearing Nativity was performed in Bethlehem, Ephratah, (.i.) In a most fruitful place, and he was borne in a strange place, as he might bring us banished men into our true Country.
The Bread of Life was borne in the house of bread, and the most fruit-bearing Natiuity was performed in Bethlehem, Ephratah, (.i.) In a most fruitfull place, and he was borne in a strange place, as he might bring vs banished men into our true Country.
To conclude, the Birth of Christ was both ordinary and wonderful: It was ordinary, that he was carried in the womb of his Mother the ordinary time, and was brought forth at the ordinary time: but it was wonderful both in respect of the signs that fell out about the time of it, and most of all, that his Mother was a Virgin. The signs were very miraculous, as the rising of the Star in the East, the Angelical Music in the Air, and the great Light, and the publication of it by Angels. Yea, the signs were very strange among the Gentiles: for a public voice was heard, the great God is now about to be borne. At Rome was the likeness of a woman carrying a child in her arms seen about the Sun. And when Augustus asked Sibilla about a Comet was then seen: she answered, This Child is greater then thou, adore thou him: many such strange things are observed by Writers.
To conclude, the Birth of Christ was both ordinary and wonderfull: It was ordinary, that he was carried in the wombe of his Mother the ordinary time, and was brought forth at the ordinary time: but it was wonderfull both in respect of the signes that fell out about the time of it, and most of all, that his Mother was a Virgin. The signes were very miraculous, as the rising of the Star in the East, the Angelicall Musicke in the Ayre, and the great Light, and the publication of it by Angels. Yea, the signes were very strange among the Gentiles: for a publike voice was heard, the great God is now about to be borne. At Rome was the likenesse of a woman carrying a childe in her armes seene about the Sunne. And when Augustus asked Sibilla about a Comet was then seene: she answered, This Childe is greater then thou, adore thou him: many such strange things are obserued by Writers.
The end of the third Article.
ISAIAH 53. 4. First part of the Verse. He suffered under Pontius Pilate.
ESAY 53. 4. First part of the Verse. He suffered vnder Pontius Pilate.
Hitherto of the Title and Incarnation of our Redeemer: his Humiliation follows, in the next Articles: where the Creed proceeds in this order. First his abasement is set down in the sum or general consideration of it, in these words, He suffered under Pontius Pilate. Then is mentioned divers of the chief parts of his sufferings, viz. He was crucified, dead, and buried, and descended into Hell. In the sum of all, he shows what befell him, and when: what befell him, and so he suffered, meaning that he was put to endure misery: and when he suffered, and that was under▪ Pontius Pilate: and that time is especially mentioned for two Reasons: 1. Because the chiefest parts of his sufferings then fell out. 2. Because thereby the Christian Churches have occasion to observe the fulfilling of the old Prophecies at the time of Christs coming, and suffering in the flesh: for Jacob said, that Shiloh must come when the Sceptre was departed from Judah, Gen. 49. And the Prophet Isaiah ⟨p. 302⟩said, that the bud or branch should arise and grow, when the tree of Jesse and his house was so wasted, as nothing was left but the bare stock or root, Isaiah 11. 1. This was now fulfilled, for Pontius Pilate was Governor of Judah under the Roman Emperor, and none of the Tribe or Stock of David bare any office of government in that State: God is true in his words, and when the Church seems to be most afflicted and forlorn, God can make salvation to appear: and therefore in the most desperate afflictions we should learn to trust upon God, who will not forsake his people for ever: and yet another thing may be noted too, and that is, that when God did send his Son to deliver his people, it was not to deliver them from temporal distress, but to bring them spiritual and eternal salvation, and yet they had no cause to complain. So it may be with us: it is enough in desperate distresses, if God will do good to our souls, though he do not for the time release or free our bodies. Thus of that circumstance of the time, only for the titles here given to this Ruler, know that Pilate was his proper name, and Pontius he is called of the place where he was borne, which was Pontia, an Island that lay near to Italy: This man was Governor after Valerius Cratus, and come into his place about eight years before Christ died upon the Cross.
HItherto of the Title and Incarnation of our Redeemer: his Humiliation followes, in the next Articles: where the Creed proceeds in this order. First his abasement is set down in the summe or generall consideration of it, in these words, He suffered vnder Pontius Pilate. Then is mentioned diuers of the chiefe parts of his sufferings, viz. He was crucified, dead, and buried, and descended into Hell. In the summe of all, hee shewes what befell him, and when: what befell him, and so he suffered, meaning that he was put to endure misery: and when he suffered, and that was vnder Pontius Pilate: and that time is especially mentioned for two Reasons: 1. Because the chiefest parts of his sufferings then fell out. 2. Because thereby the Christian Churches haue occasion to obserue the fulfilling of the old Prophecies at the time of Christs comming, and suffering in the flesh: for Iacob said, that Shiloh must come when the Scepter was departed from Iudah,
And for the reason why the time is described by the time of this government, we must know that the Romans did use to keep the reckoning of times by the times of their Governors: as by Consuls in Rome, so by Proconsuls or Deputies in the Countries subject to them: as we reckon by the reigns of our Kings. See Luke 3. 1.
And for the reason why the time is described by the time of this gouernment, we must know that the Romans did vse to keep the reckoning of times by the times of their Gouernours: as by Consuls in Rome, so by Proconsuls or Deputies in the Countries subiect to them: as we reckon by the reignes of our Kings. See Luke 3. 1.
And thus of the order and sense of this part of the Creed. One thing may be noted, from the coherence of these Articles with those that follow. For we may observe, that Christ was first humbled, and then exalted: God first made him suffer grievous things in this life, and then gave him a Name above all names in heaven. For as it is registered in the Creed, so is it reported in the Scripture, and so was it foretold, and it was convenient it should be so, 1 Pet. 1. 11. Luke 24. 26. and this is profitable for us to know, for it should persuade ⟨p. 303⟩us to patience and hope in all our sufferings. We should be willing to suffer as well as Christ, for we were predestinated to be made like unto Christ in this very thing, Rom. 8. 29. and Christ did suffer to leave us an ensample, that we should walk in his steps, 1 Pet. 2. 20. And the more patient should we be, seeing he suffered far more extreme things than we can do: and in all our sufferings we should have hope, because we have a promise, that if we suffer with him, we shall reign with him also, 2 Tim. 2. 12. and then what comparison can there be between our light afflictions on earth, and that eternal glory in heaven, Rom. 8. 18. 2 Cor. 4. 17. And if we be not afflicted with him, what are we but bastards and not sons; for if God spared not his natural Son, how can he spare us that are but adopted sons?
And thus of the order and sense of this part of the Creed. One thing may be noted, from the coherence of these Articles with those that follow. For we may obserue, that Christ was first humbled, and then exalted: God first made him suffer grieuous things in this life, and then gaue him a Name aboue all names in heauen. For as it is registred in the Creed, so is it reported in the Scripture, and so was it foretold, and it was conuenient it should be so,
And thus of the Coherence.
Yet before I come to the explication of the Doctrine of the Passion, a question may be moved concerning something that is wanting in the words of the Creed, and that is about the active obedience of Christ: for here is mention only made of his Passion: now did Christ do nothing worthy our faith but only suffer? Or if he did, why doth not the Creed take notice of it? For answer hereunto, we must know, that besides the suffering of the punishment of our sins threatened by the Law, our Saviour did also absolutely fulfil the whole Law of God, by an exact and universal obedience: which was necessary for him to do for divers reasons. For first his holiness of Nature and life made his sufferings the more acceptable and meritorious, the lamb is not a meet sacrifice if it be not unspotted, 1 Pet. 1. 18. 19. nor the Priest fit to offer, if he be not holy and separate from sinners. Secondly, he thereby leaves us a pattern that we should follow his virtue, & strive to learn of him to obey the Law. Thirdly and chiefly, that he might bring in a righteousness that was able to justify us, that had no righteousness of out own: for by the obedience of that one Man many are justified, Rom. 5. 19. and he was the end of the Law for righteousness to every one that believeth, Rom. 10. 4.
Yet before I come to the explication of the Doctrine of the Passion, a question may be moued concerning something that is wanting in the words of the Creed, and that is about the actiue obedience of Christ: for here is mention onely made of his Passion: now did Christ doe nothing worthy our faith but onely suffer? Or if hee did, why doth not the Creed take notice of it? For answer hereunto, we must know, that besides the suffering of the punishment of our sinnes threatned by the Law, our Sauiour did also absolutely fulfill the whole Law of God, by an exact and vniuersal obedience: which was necessary for him to doe for diuers reasons. For first his holinesse of Nature and life made his sufferings the more acceptable and meritorious, the lambe is not a meet sacrifice if it be not vnspotted, 1 Pet. 1. 18. 19. nor the Priest fit to offer, if he be not holy and separate from sinners. Secondly, he thereby leaues vs a paterne that we should follow his vertue, & striue to learne of him to obey the Law. Thirdly and chiefly, that he might bring in a righteousnesse that was able to iustifie vs, that had no righteousnesse of out own: for by the obedience of that one Man many are iustified,
Now this point must not be wanting to our Creed, because ⟨p. 304⟩it is the chief comfort of our lives against the sense of our own unrighteousness, and defects of Holiness: It is the joy of our Hearts, that we may ever say of Jesus, he is the Lord our righteousness, and that he is made unto us of God, righteousness, Jer. 23. 6. 1 Cor. 1. 30. 2 Cor. 5. 21. Rom. 5. 19. And therefore this great and free gift of God, we must not only believe, but acknowledge and profess. Again, we should always be stirred up from the meditation of the singular holiness of heart and life which was in Christ, to strive to be holy, as he is holy: for though a perfect obedience be not required of us in the new Govenant, yet this righteousness of Christ is bestowed upon those men only, that walk not after the flesh, but after the Spirit, Rom. 8. 3, 4.
Now this point must not be wanting to our Creed, because ⟨p. 304⟩it is the chiefe comfort of our liues against the sense of our owne vnrighteousnesse, and defects of Holinesse: It is the ioy of our Hearts, that we may euer say of Iesus, he is the Lord our righteousnesse, and that he is made vnto vs of God, righteousnesse, Ier. 23. 6. 1 Cor. 1. 30. 2 Cor. 5. 21. Rom. 5. 19. And therefore this great and free gift of God, we must not only beleeue, but acknowledge and professe. Againe, we should alwaies be stirred vp from the meditation of the singular holinesse of heart and life which was in Christ, to striue to be holy, as he is holy: for though a perfect obedience be not required of vs in the new Gouenant, yet this righteousnesse of Christ is bestowed vpon those men only, that walke not after the flesh, but after the Spirit,
