A69028:1672
The rule of faith, or, An exposition of the Apostles Creed so handled as…
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.The rule of faith, or, An exposition of the Apostles Creed so handled as it affordeth both milke for babes, and strong meat for such as are at full age / by ... Nicholas Bifield ; ... now published ... by his sonne, 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.
Ob. 2. How can it stand with Gods justice to punish the most righteous man that ever was, and that for sinners sake, seeing Tyrants will not do so?
Ob. 2. How can it stand with Gods iustice to punish the most righteous man that euer was, and that for sinners sake, seeing Tyrants will not doe so?
Answ. Christ is not to be considered as a private person, but as a public surety for the Elect, and so it is just to require their debts at his hand that becomes surety for them.
Answ. Christ is not to be considered as a priuate person, but as a publike surety for the Elect, and so it is iust to require their debts at his hand that becomes surety for them.
The consideration of these principal ends of Christs sufferings may serve for great use. For first we may hence see clearly, how wicked the doctrine of the Church of Rome is, that tells us of satisfactions for mens sins to be made by the works partly of themselves, and partly of Saints departed: when the Scripture acknowledgeth no other propitiation than the passion of Christ, nor can there be need of any other, seeing it is the passion of him that is God. Secondly, hence we may be confirmed against the scandal of the Cross of Christ: though Jews and Gentiles declaim against Christ for that very cause, because he was so vile and contemptible in the eyes of the world, yet we see there was great reason for it, he should be so abased, for else our sins had not been satisfied for, nor heaven purchased. Thirdly, hence we may see the difference between Christs sufferings and the sufferings of the Martyrs: For first, the sufferings of the Martyrs were not punishments for sins, but only trials or chastisements; whereas Christs sufferings were maledictions and punishments laid upon him for our sins. Again, the sufferings of the Martyrs were not meritorious, they deserved nothing for others, because they are considered but as private men; but Christs sufferings were meritorious, because he undertook them as our surety, and was sustained under them by the immediate assistance of the Divine Nature, in respect of which they were the sufferings of God. Fourthly, hence we may take occasion to be grieved at heart for our sins; for our sins were the cause of the sufferings of Christ, and brought upon him all the miseries he endured: