A69028:1845
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.
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.
The second policy used by Pilate was, that he took occasion from the report that Christ was a Galilean, to send him to Herod to be tried before him, Luke 23. 6, 7, &c. This Herod was he that cut off John Baptists head, and was called (to distinguish him from other Herods) Herod Antipas. Pilate though he dealt herein politicly, yet he deals unjustly, for he ought to have defended the innocency of our Saviour, and delivered him from the hands of his violent and unreasonable adversaries, and not send him to another.
The second policie vsed by Pilate was, that he took occasion from the report that Christ was a Galilean, to send him to Herod to be tried before him, Luke 23. 6, 7, &c. This Herod was he that cut off Iohn Baptists head, and was called (to distinguish him from other Herods) Herod Antipas. Pilate though he dealt herein politickly, yet he deales vniustly, for he ought to haue defended the innocencie of our Sauiour, and deliuered him from the hands of his violent and vnreasonable aduersaries, and not send him to another.
In the Story of Christs appearing before Herod, observe:
In the Story of Christs appearing before Herod, obserue:
1. The disposition of Herod, and how he stood affected towards our Saviour: the Text saith, He was glad of his coming, and had long desired to see him, and hoped to see him work some miracle before him, Luke 23. 8. There is a great difference between godly men and wicked men, though they ⟨p. 369⟩both meet in this, that they desire Christ, or to see Christ. A wicked man desires more the miracles of Christ than his word: A godly man especially desires to hear the voice of Christ. My sheep hear my voice, saith our Saviour. Herod had been so searched by the ministry of John, that he durst not adventure to hear any effectual ministry afterwards: He hath no desire to have Christ to instruct him in the great mysteries of the kingdom of Heaven, or to show him how he might save his soul. To desire Christ for carnal ends, as pleasure, glory, profit, or the like, is but an unregenerate humour. To desire Christ for his own sake, or for his word sake, or for the holiness we desire to get from him, is proper only to the godly.
1. The disposition of Herod, and how he stood affected towards our Sauiour: the Text saith, He was glad of his comming, and had long desired to see him, and hoped to see him work some miracle before him, Luke 23. 8. There is a great difference betweene godly men and wicked men, though they ⟨p. 369⟩both meet in this, that they desire Christ, or to see Christ. A wicked man desires more the miracles of Christ than his word: A godly man especially desires to heare the voice of Christ. My sheepe heare my voice, saith our Sauiour. Herod had beene so searched by the ministery of Iohn, that he durst not aduenture to heare any effectuall ministerie afterwards: He hath no desire to haue Christ to instruct him in the great mysteries of the kingdome of Heauen, or to shew him how he might saue his soule. To desire Christ for carnall ends, as pleasure, glory, profit, or the like, is but an vnregenerat humour. To desire Christ for his owne sake, or for his word sake, or for the holinesse we desire to get from him, is proper only to the godly.
2. The behaviour of our Saviour, who would not yield to work any miracle before Herod, because he knew Herod would abuse the power of God, to make sport of such great works to feed his own vanity: and besides our Saviour constantly applies himself to the business he came about. He knew then, that was not a time of exercising his power, but of suffering. Secondly, though Herod questioned with him in many words, yet he answered him nothing, Which he did first to abate the pride and vanity of Herod, thereby intimating how little he esteemed his worldly greatness, and how much he contemned his levity and vanity of mind. Secondly, he would not cast Pearl before Swine: He knew he should do no good by talking to him, that was a man given to so much viciousness of life and voluptuousness. Thirdly, because he knew that he must receive his sentence not from Herod a Jew, but from Pilate a Roman and Gen••ie, and be condemned and put to death after the Roman manner, viz. by crucifying.
2. The behauiour of our Sauiour, who would not yeeld to worke any miracle before Herod, because he knew Herod would abuse the power of God, to make sport of such great works to feed his owne vanitie: and besides our Sauiour constantly applies himselfe to the businesse he came about. He knew then, that was not a time of exercising his power, but of suffering. Secondly, though Herod questioned with him in many words, yet he answered him nothing, Which he did first to abate the pride and vanity of Herod, thereby intimating how little he esteemed his worldly greatnesse, and how much he contemned his leuitie and vanitie of minde. Secondly, he would not cast Pearle before Swine: He knew he should doe no good by talking to him, that was a man giuen to so much viciousnesse of life and voluptuousnesse. Thirdly, because he knew that he must receiue his sentence not from Herod a Iew, but from Pilate a Romane and Gen••ie, and be condemned and put to death after the Romane manner, viz. by crucifying.
