A69028:1841
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.
2. Where he was accused: viz. at the door of the Common Hall, John 18. 28. These wretched men that made no conscience of pursuing an innocent man to the death, yet are very strict about Ceremonies. They would not enter into the Common Hall lest they should be defiled, and so be made unfit to celebrate the Passover. And why would the Hall defile them, but because it was the seat of a Gentile? Oh vile hypocrisy! will the house defile them, and yet the presence of the man do them no hurt? It is a most hateful thing to be an Hypocrite, and an Hypocrite he is that strains at a Gnat and swallows a Camel; that is precise and superstitious about small matters, and yet makes not Conscience of gross sins.
2. Where he was accused: viz. at the doore of the Common Hall, Iohn 18. 28. These wretched men that made no conscience of pursuing an innocent man to the death, yet are very strict about Ceremonies. They would not enter into the Common Hall lest they should be defiled, and so be made vnfit to celebrate the Passeouer. And why would the Hall defile them, but because it was the seat of a Gentile? Oh vile hypocrisie! will the house defile them, and yet the presence of the man do them no hurt? It is a most hateful thing to be an Hypocrite, and an Hypocrite he is that straines at a Gnat and swallowes a Cammell; that is precise and superstitious about small matters, and yet makes not Conscience of grosse sinnes.
3. What they charged upon him. They charged upon ⟨p. 364⟩him three things: First, seducing of the people, as one that had perverted their Nation, and stirred up the people throughout all Judea, beginning from Galilee to Jerusalem, Luke 23. 2. 5. Secondly, sedition, as one that deceived and forbade the paying of tribute to Caesar, Luk. 23. 2. Thirdly, high treason against Caesar, in saying he was a King, Luke. 23. 2. Joh. 19. 12. The first of these was vain, and the two last false. For the extraordinary moving of the people is not in it self a fault, unless they be moved without cause, or by ill means, or to ill ends. The other two are false: for he paid tribute himself, though as a Prince of the blood he was free, Matth. 17. 27. And when the people would have made him King he refused it, Joh. 6. 15. Hence we see that even Christ himself hath been liable to the same accusations and slanders are cast upon his poor servants: which should the more comfort the godly when they are slandered and charged with Innovation, Schism, Sedition, or to be enemies to Princes, or the like. But especially hence should the godly take comfort in the hope of the forgiveness of all their sins against God, how great soever: for to this end was Christ charged with these great offences unjustly, that he might make atonement for our sins that were guilty, even of high treason against God.
3. What they charged vpon him. They charged vpon ⟨p. 364⟩him three things: First, seducing of the people, as one that had peruerted• their Nation, and stirred vp the people throughout all Iudea, beginning from Galile to Hierusalem, Luke 23. 2. 5. Secondly, sedition, as one that deceiued and forbade the paying of tribute to Caesar, Luk. 23. 2. Thirdly, high treason against Caesar, in saying hee was a King, Luke. 23. 2. Ioh. 19. 12. The first of these was vaine, and the two last false. For the extraordinary mouing of the people is not in it selfe a fault, vnlesse they be moued without cause, or by ill meanes, or to ill ends. The other two are false: for he paid tribute himselfe, though as a Prince of the bloud hee was free, Matth. 17. 27. And when the people would haue made him King he refused it, Ioh. 6. 15. Hence we see that euen Christ himselfe hath beene liable to the same accusations and slanders are cast vpon his poore seruants: which should the more comfort the godly when they are slandered and charged with Innouation, Schisme, Sedition, or to be enemies to Princes, or the like. But especially hence should the godly take comfort in the hope of the forgiuenesse of all their sinnes against God, how great soeuer: for to this end was Christ charged with these great offences vniustly, that he might make atonement for our sinnes that were guiltie, euen of high treason against God.
Thus of his Accusation. The proceeding of the Judge follows, where we may note two things: First, how Pilate examined Christ. Secondly, what means he used to deliver Christ.
Thus of his Accusation. The proceeding of the Iudge followes, where we may note two things: First, how Pilate exammed Christ. Secondly, what meanes he vsed to deliuer Christ.
For the first, when the Jews had thus accused our Saviour, Pilate went in to Christ, and examined him only upon the three points, whether he were a King. The first, as a business concerned their own Law, he would not meddle with. And the second either he believed not, or accounted it to be comprehended in the third. Now to this question of P•late our Saviour gives an answer: wherein we should take notice of sour things, which he thought good to testify and avouch at his Arraignment as truths most needful, and not to be denied or controlled at any time: First, that he was a King. Secondly, that his Kingdom was not of this ⟨p. 365⟩world, Thirdly, that the end of his coming was to bear witness of the Truth. Fourthly, that his subjects were such as were of the Truth, and did hear his voice, Joh. 18. 36, 37. These parts of the confession of Jesus, should not pass without lively use in our hearts. For first, if Jesus be King, why are we discontented with our estates, why live we not out of fear and care? Is there not a King in Zion, Mich. 4. 9. and the rather, because our King is a King universal, and all power is given unto him in heaven and earth: and besides, he is a King immortal, and of his kingdom there is no end: and therefore we should seek to him in all our necessities, who is so able to help, and trust in him. And for the second, if his kingdom be not of this world, we should not expect to have the glory of our Religion to be liable to outward observations, but rather pray that God would open our eyes to see wherein the true glory of Christs kingdom lies, Eph. 1. 19. And withal it should teach us to employ our selves about spiritual things, and not about earthly; for the wealth of his kingdom lieth not in earthly things, our trading must be about heavenly commodities,
Now for the third point, if the end of Christs coming were to bear witness of the Truth, we may gather divers things from thence: As first, it may inform us of the entertainment Truth finds in the world: It is more villainously neglected, and opposed, and wronged, when the Son of God must come from heaven to give evidence in the behalf of truth. It imports the truth is more often questioned than error and wickedness. Again, it may intimate, that Truth is great and will prevail: God will send from heaven to help it, rather than it shall be supperest, though it be oppressed. And besides, we may gather hence, that the preaching ⟨p. 366⟩and publishing of divine Truths is a most excellent work, in that the chief office of the Son of God was to bear witness of the Truth: and so it should teach us to receive the word of truth with all reverence, and gladness, and good conscience: as accounting truth to be the most precious treasure God sends to men. And from the practise of Christ both Ministers and People should learn with all wisdom and constancy to stand for the truth, though it were to death, and never to be ashamed to witness to the truth, by holding out the light of the profession of it, and showing our sound obedience, and subjection to it, howsoever it be taken in the world.
Now for the third point, if the end of Christs comming were to beare witnesse of the Truth, we may gather diuers things from thence: As first, it may informe vs of the entertainment Truth findes in the world: It is more villanously neglected, and opposed, and wronged, when the Sonne of God must come from heauen to giue euidence in the behalfe of truth. It imports the truth is more often questioned than error and wickednesse. Againe, it may intimate, that Truth is great and will preuaile: God will send from heauen to helpe it, rather than it shall be supprest, though it be opprest. And besides, we may gather hence, that the preaching ⟨p. 366⟩and publishing of diuine Truths is a most excellent worke, in that the chiefe office of the Son of God was to beare witnesse of the Truth: and so it should teach vs to receiue the word of truth with all reuerence, and gladnesse, and good conscience: as accounting truth to be the most precious treasure God sends to men. And from the practise of Christ both Ministers and People should learne with all wisdome and constancie to stand for the truth, though it were to death, and neuer to be ashamed to witnesse to the truth, by holding out the light of the profession of it, and shewing our sound obedience, and subiection to it, howsoeuer it be taken in the world.
As for the last point, our Saviour gives an excellent mark to know his subjects by: They are of the Truth and hear his voice: They are of the Truth, not only as they take part with Truth to defend it, but as men that were borne and bred by the power of truth: they were regenerated and sanctified by the force of the sound of Truth: and accordingly the chief comfort and treasure of their lives they account to be the hearing of the voice of Christ: Hearing of Sermons is the Character of a true Christian. But it is not all hearing, but a hearing of such Sermon as have the voice and power of Christ in them: and such a hearing as placeth such felicity in the voice of Christ, as they could be content (as it were) to do nothing else but hear Christ still: and such a hearing too, as will give glory to Christs voice in the hardest times, when it is most scorned and opposed in the world: and especially it is such a hearing as contains obeying and willingness to be ruled by the voice of Christ. And this was the answer which our Saviour made to the Governors question: but Saint Matthew notes that when the chief Priests accused him, he answered nothing, and though Pilate said unto him, Hearest thou not, how many things they witness against thee? yet he answered not, in so much that Pilate marvelled greatly, Matth. 27. 12, 13, 14.
As for the last point, our Sauiour giues an excellent mark to know his subiects by: They are of the Truth and heare his voice: They are of the Truth, not only as they take part with Truth to defend it, but as men that were borne and bred by the power of truth: they were regenerated and sanctified by the force of the sound of Truth: and accordingly the chiefe comfort and treasure of their liues they account to be the hearing of the voice of Christ: Hearing of Sermons is the Character of a true Christian. But it is not all hearing, but a hearing of such Sermond as haue the voice and power of Christ in them: and such a hearing as placeth such felicity in the voice of Christ, as they could be content (as it were) to doe nothing else but heare Christ still: and such a hearing too, as will giue glory to Christs voice in the hardest times, when it is most scorned and opposed in the world: and especially it is such a hearing as containes obeying and willingnesse to be ruled by the voice of Christ. And this was the answer which our Sauiour made to the Gouernours question: but Saint Matthew notes that when the chiefe Priests accused him, he answered nothing, and though Pilate said vnto him, Hearest thou not, how many things they witnesse against thee? yet he answered not, in so much that Pilate maruelled greatly,
He thus constantly forbore and refused to answer,
He thus constantly forbare and refused to answer,
1. Because he needed not any apology, being known to be innocent, and thus it became the Christ, the Lords anointed ⟨p. 367⟩King, to carry himself: Kings need not seek protection or defence for themselves by words against the false accusations of their subjects.
1. Because he needed not any apologie, being knowne to be innocent, and thus it became the Christ, the Lords annointed ⟨p. 367⟩King, to carry himselfe: Kings need not seeke protection or defence for themselues by words against the false accusations of their subiects.
2. Hereby he shows his magnanimity in contemning death: If he had answered, he might seem to do it, to prevent the sentence of death: He that seeks not life, fears not death. He that saves all men, betrays his own safety, that he might purchase our salvation.
2. Hereby hee shewes his magnanimitie in contemning death: If he had answered, hee might seeme to doe it, to preuent the sentence of death: He that seekes not life, feares not death. He that saues all men, betrayes his owne safetie, that he might purchase our saluation.
3. By his Silence he satisfies Gods justice for the sins of our words.
3. By his Silence hee satisfies Gods iustice for the sinnes of our words.
4. He is silent on earth, that he might merit to speak for us in heaven, by making intercession freely for us at the right hand of God: and that we might have free access to God for our prayers, in pleading for our lives through his merit.
4. He is silent on earth, that he might merit to speake for vs in heauen, by making intercession freely for vs at the right hand of God: and that we might haue free accesse to God for our prayers, in pleading for our liues through his merit.
5. He hath thereby left us an example, to teach us to bear false accusations patiently; and imports that our innocency shall not need defence, when wicked men are unreasonable: He may well be silent that needs not defence. Let them be eager to make Apologies that fear to be found guilty: the cause is the better, that is not defended, and yet is proved.
5. Hee hath thereby left vs an example, to teach vs to beare false accusations patiently; and imports that our innocencie shall not need defence, when wicked men are vnreasonable: He may well be silent that needs not defence. Let them be eager to make Apologies that feare to be found guiltie: the cause is the better, that is not defended, and yet is proued.
6. Hereby he proves himself to be the Messiah promised, because he was as a sheep dumb before his Shearers, according to the prophecy, Isaiah 53. 7.
6. Hereby he proues himselfe to be the Messias promised, because he was as a sheepe dumbe before his Shearers, according to the prophecie, Esay 53. 7.
And as he was silent in these accusations that touched his life, so afterwards when they accused him for making himself the Son of God, Joh. 19. 7. he would give no answer to Pilate, that being much afraid, asked him whence he was, vers. 8, 9. both because Pilate was uncapable of the doctrine of the Trinity, and because there was no time to reveal his Deity, but rather to suffer and die according to his Humanity.
And as he was silent in these accusations that touched his life, so afterwards when they accused him for making himselfe the Sonne of God, Ioh. 19. 7. he would giue no answer to Pilate, that being much afraid, asked him whence he was, vers. 8, 9. both because Pilate was vncapable of the doctrine of the Trinitie, and because there was no time to reueale his Deitie, but rather to suffer and die according to his Humanitie.
Thus of our Saviours examination: Now follow the courses the Judge took to avoid putting of him to death, and so to save his life; and so in the story we shall find, that Pilate used four policies to save Christ, or at least to put off the business from himself.
Thus of our Sauiours examination: Now follow the courses the Iudge tooke to auoid putting of him to death, and so to saue his life; and so in the story we shall finde, that Pilate vsed foure policies to saue Christ, or at least to put off the businesse from himselfe.
The first was, that he persuades the Jews to take him themselves, and judge him by their own law, Joh. 18. 31. but this policy succeeds not, and that for two Reasons: First, the Jews plead they had not power to put any man to death, because the Romans had taken that jurisdiction into their own hands. In which answer of theirs, we see their horrible wickedness and impudency that profess to have resolved upon his death, and to tell the Judge so, before the cause be opened: and yet the providence of God was in this thing. God had sent him to die for the people, and by the people his death is called for with importunity. Secondly, the Text saith, That this was done that the saying of Jesus might be fulfilled, signifying what death he should die: for he had said that he should be delivered up into the hands of the Gentiles to be crucified, and therefore this policy must be disappointed: whence we may note, that the Counsel and word of God concerning the sufferings of his people cannot be altered. It shall not be with us according to the will of men, but Gods Counsel shall stand, which should make us with the more patience to bear what may befall us, seeing if God do it, it will be good for us, and no adversaries can have their wills of us further than their plots and practises do serve to accomplish Gods secret will.
The first was, that he perswades the Iewes to take him themselues, and iudge him by their owne law, Ioh. 18. 31. but this policie succeeds not, and that for two Reasons: First, the Iewes plead they had not power to put any man to death, because the Romans had taken that iurisdiction into their owne hands. In which answer of theirs, we see their horrible wickednesse and impudencie that professe to haue resolued vpon his death, and to tell the Iudge so, before the cause be opened: and yet the prouidence of God was in this thing. God had sent him to die for the people, and by the people his death is called for with importunitie. Secondly, the Text saith, That this was done that the saying of Iesus might be fulfilled, signifying what death he should die: for he had said that he should be deliuered vp into the hands of the Gentiles to be crucified, and therefore this policie must be disappointed: whence we may note, that the Counsell and word of God concerning the sufferings of his people cannot be altered. It shall not be with vs according to the will of men, but Gods Counsell shall stand, which should make vs with the more patience to beare what may befall vs, seeing if God doe it, it will be good for vs, and no aduersaries can haue their wills of vs further than their plots and practises doe serue to accomplish Gods secret will.
For the first, when the Iewes had thus accused our Sauiour, Pilate went in to Christ, and examined him only vpon the three points, whether he were a King. The first, as a businesse concerned their owne Law, hee would not meddle with. And the second either he beleeued not, or accounted it to be comprehended in the third. Now to this question of P•late our Sauiour giues an answer: wherein we should take notice of soure things, which he thought good to testifie and auouch at his Arraignment as truths most needfull, and not to be denied or controuled at any time: First, that hee was a King. Secondly, that his Kingdome was not of this ⟨p. 365⟩world, Thirdly, that the end of his comming was to beare witnesse of the Truth. Fourthly, that his subiects were such as were of the Truth, and did heare his voice, Ioh. 18. 36, 37. These parts of the confession of Iesus, should not passe without liuely vse in our hearts. For first, if Iesus be King, why are we discontented with our estates, why liue we not out of feare and care? Is there not a King in Sion, Mich. 4. 9. and the rather, because our King is a King vniuersall, and all power is giuen vnto him in heauen and earth: and besides, he is a King immortall, and of his kingdome there is no end: and therefore we should seeke to him in all our necessities, who is so able to helpe, and trust in him. And for the second, if his kingdome be not of this world, wee should not expect to haue the glory of our Religion to be liable to outward obseruations, but rather pray that God would open our eyes to see wherein the true glory of Christs kingdome lies, Eph. 1. 19. And withall it should teach vs to imploy our selues about spirituall things, and not about earthly; for the wealth of his kingdome lieth not in earthly things, our trading must be about heauenly commodities, Coloss. 3. 1, 2. And further, seeing his kingdome is ouer the spirits of men, wee should labour to get spirits without guile, and to serue him in spirit and truth. And poore men should not be discontent with their estates: His kingdome is not of this world, hee neuer promised great things in earthly matters to his followers; they should rather reioyce that they are exalted to get the preferments of his kingdome in spirituall things.
