A69028:1856
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 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.
3. The things our Saviour suffered: and so first from the Jews, then from Herod. The Jews, viz. the chief Priests and Scribes, stood and vehemently accused him; which our Saviour endured, and came to pass by Gods providence, that so thereby the innocency of Christ might be the more manifest, which was easily discerned by Herod. observing the violent and tumultuous proceedings of the Priests: and ⟨p. 370⟩it may be gathered from Pilats speech, that Herod did find no fault in him, Luk. 23. 15. From Herod our Saviour suffered two things: First, he was extremely mocked by Herod and his men of war: and then he was sent back to Pilate arrayed in a gorgeous robe. For the first, we see how great men that are given to pleasure and worldly pomp, entertain Christ and religion. It is no strange thing that religion should be scorned by voluptuous worldlings, or people given to vanity. It is enough for the servant to be as his Lord is: If we be set at nought, and reproached, and scorned by the world, we should not think any great matter was befallen us, for thus was Christ himself used, and that in the open Court of a great King publicly.
3. The things our Sauiour suffered: and so first from the Iewes, then from Herod. The Iewes, viz. the chiefe Priests and Scribes, stood and vehemently accused him; which our Sauiour endured, and came to passe by Gods prouidence, that so thereby the innocencie of Christ might be the more manifest, which was easily discerned by Herod. obseruing the violent and tumultuous proceedings of the Priests: and ⟨p. 370⟩it may be gathered from Pilats speech, that Herod did finde no fault in him, Luk. 23. 15. From Herod our Sauiour suffred two things: First, he was extremely mocked by Herod and his men of warre: and then hee was sent backe to Pilate arraied in a gorgeous robe. For the first, we see how great men that are giuen to pleasure and worldly pompe, entertaine Christ and religion. It is no strange thing that religion should be scorned by voluptuous worldlings, or people giuen to vanitie. It is enough for the seruant to be as his Lord is: If we be set at nought, and reproched, and scorned by the world, we should not thinke any great matter was befallen vs, for thus was Christ himselfe vsed, and that in the open Court of a great King publikely.
Again, we should know that Christ did therefore endure to be thus vilified by Herod and his men of war, that he might make us precious before God and his heavenly Army of Saints and Angels. And whereas Herod sends him back clothed in a white or gorgeous robe, though Herod intended nothing but matter of scorn, yet Divines conceive, that God did thereby acknowledge him to be that lamb without spot that should take away the sins of the world, and to be indeed the true King of Heaven. That which men did in jest, God did in earnest. Herod clothes him with a robe like a King, as one that foolishly had affected the kingdom. But God by permitting the Royal robe, doth acknowledge his just claim to be King of Zion.
Againe, we should know that Christ did therefore endure to be thus vilified by Herod and his men of warre, that hee might make vs pretious before God and his heauenly Armie of Saints and Angels. And whereas Herod sends him backe clothed in a white or gorgeous robe, though Herod intended nothing but matter of scorne, yet Diuines conceiue, that God did thereby acknowledge him to be that lambe without spot that should take away the sinnes of the world, and to be indeed the true King of Heauen. That which men did in iest, God did in earnest. Herod clothes him with a robe like a King, as one that foolishly had affected the kingdome. But God by permitting the Royall robe, doth acknowledge his iust claime to be King of Sion.
4. The event of this business, was the reconciliation of Herod and Pilate, who were made friends the same day, Luk. 23. 12. which shows the temper of the men of this world, who though they cannot agree among themselves, yet rather than Christ shall not be persecuted, they will become friends: Wicked men are easily agreed, when there is a common opposition to be made against religion: Ephraim is against Manasseh, and Manasseh against Ephraim, and yet both will agree to be against Judah. Yet observe here, the vanity of all friendship amongst Politicians. Herod is greatly pleased, that Pilate will acknowledge so much right to him as to send his prisoner ⟨p. 371⟩to him, only because he was a Galilean. Now Herod was mistaken, for though that were Pilates pretence, yet he intended another thing, which was to derive the hatred of so foul a business upon Herod, as Caiaphas had served Annas before. And thus of Pilates second Policy.
4. The euent of this businesse, was the reconciliation of Herod and Pilate, who were made friends the same day, Luk. 23. 12. which shews the temper of the men of this world, who though they cannot agree among themselues, yet rather than Christ shall not be persecuted, they will become friends: Wicked men are easily agreed, when there is a common opposition to be made against religion: Ephraim is against Manasses, and Manasses against Ephraim, and yet both will agree to be against Iudah. Yet obserue here, the vanity of all friendship amongst Politicians. Herod is greatly pleased, that Pilate will acknowledge so much right to him as to send his prisoner ⟨p. 371⟩to him, only because hee was a Galilaean. Now Herod was mistaken, for though that were Pilates pretence, yet he intended another thing, which was to deriue the hatred of so foule a businesse vpon Herod, as Caiaphas had serued Annas before. And thus of Pilates second Policie.
The third Policy which Pilate used to acquit Christ, was to make a motion to the people to have Christ given to them, in honour of their great Feast. About which observe
The third Policie which Pilate vsed to acquit Christ, was to make a motion to the people to haue Christ giuen to them, in honour of their great Feast. About which obserue
1. The occasion of this practise, and that was a custom which the Jews had, to have a prisoner delivered at the Feast of the Passover, by the Governor, which they would. Now this custom was either an ancient custom of the Jews, who to signify their deliverance out of Egypt, had devised this custom at the Passover to let a prisoner go free: Or else it was some grant which the Romans had made unto the Jews, after they had reduced the Country into the form of a Province.
1. The occasion of this practise, and that was a custome which the Iewes had, to haue a prisoner deliuered at the Feast of the Passeouer, by the Gouernour, which they would. Now this custome was either an ancient custome of the Iewes, who to signifie their deliuerance out of Egypt, had deuised this custome at the Passeouer to let a prisoner goe free: Or else it was some grant which the Romanes had made vnto the Iewes, after they had reduced the Country into the forme of a Prouince.
2. The manner of Pilates dealing to accomplish his will in this motion: and so he matcheth Christ with one Barabbas that was a murderer and a notorious malefactor, and then gives them power to choose their prisoner, so as they choose one of the two, supposing that the horrible offence of Barabbas would for the very show of it, hinder them from choosing him.
2. The manner of Pilates dealing to accomplish his will in this motion: and so he matcheth Christ with one Barrabas that was a murtherer and a notorious malefactor, and then giues them power to chuse their prisoner, so as they chuse one of the two, supposing that the horrible offence of Barrabas would for the very shew of it, hinder them from chusing him.
3. The choice the Jews made: and so by the persuasion of the Priests, the multitude chooseth Barabbas and rejecteth Jesus. The author of life is by the Jews rejected, and a murderer chosen: The innocent must die, and the guilty live: He that thought it no robbery •o be equal with God, hath a Thief and a Robber preferred before him. Now doth he pay for our sin, that preferred the Devil that murderer, before God the author of life. In these Jews we see the nature of carnal persons: They make more account of gross offenders, than they do of godly Christians. They choose the Barrabasses of the world (Drunkards, Papists, Whoremongers, Swearers, Murderers,) ⟨p. 372⟩to be the companions of their lives, but altogether shun and avoid the company of Gods servants. But the godly that are so vilified, should comfort themselves by this example of our Saviours suffering herein. Christ was not so well accounted of as Barabbas, and yet endured it: but what cause have those Christians to be so unquiet, when others are preferred before them, that are indeed more wise, learned, godly & humble than they?
3. The choice the Iewes made: and so by the perswasion of the Priests, the multitude chuseth Barrabas and reiecteth Iesus. The author of life is by the Iewes reiected, and a murtherer chosen: The innocent must die, and the guilty liue: He that thought it no robbery •o be equall with God, hath a Theefe and a Robber preferred before him. Now doth he pay for our sinne, that preferred the Deuill that murtherer, before God the author of life. In these Iewes we see the nature of carnall persons: They make more account of grosse offenders, than they doe of godly Christians. They chuse the Barrabasses of the world (Drunkards, Papists, Whoremongers, Swearers, Murtherers,) ⟨p. 372⟩to be the companions of their liues, but altogether shun and auoid the company of Gods seruants. But the godly that are so vilified, should comfort themselues by this example of our Sauiours suffering herein. Christ was not so well accounted of as Barrabas, and yet endured it: but what cause haue those Christians to be so vnquiet, when others are preferred before them, that are indeed more wise, learned, godly & humble than they?
4. When none of these courses will serve turn, then Pilate yet tries one more to see whether he can appease the cruel malice of the Jews. The way he used was this. He took Jesus into the common Hall, and caused him there to be extremely scourged and vilified by the soldiers, John 19. 1, 2, 3. thinking that when the Jews saw him so hardly used, and abased, and that he being a Jew, should be so dealt withal by Gentiles, they would have relented, and so have been satisfied with that punishment was now inflicted upon him. Observe the implacable malice of men, that hate sincerity and true religion, nothing but blood will satisfy their thirst of revenge: And withal observe the foolish reasoning of Pilate; I find no fault in this man, I will therefore chastise him, and let him go: Most senslesly spoken: Shall he be chastised, and yet be innocent? Luk. 23. 14, 15, 16. But we must look higher, if we would find out the true cause of the scourging of Jesus.
4. When none of these courses will serue turne, then Pilate yet tries one more to see whether he can appease the cruell malice of the Iewes. The way he vsed was this. He tooke Iesus into the common Hall, and caused him there to be extremely scourged and vilified by the souldiers, Iohn 19. 1, 2, 3. thinking that when the Iewes saw him so hardly vsed, and abased, and that he being a Iew, should be so dealt withall by Gentiles, they would haue relented, and so haue beene satisfied with that punishment was now inflicted vpon him. Obserue the implacable malice of men, that hate sinceritie and true religion, nothing but bloud will satisfie their thirst of reuenge: And withall obserue the foolish reasoning of Pilate; I finde no fault in this man, I will therefore chastise him, and let him goe: Most senslesly spoken: Shall he be chastised, and yet be innocent? Luk. 23. 14, 15, 16. But wee must looke higher, if we would finde out the true cause of the scourging of Iesus.
1. He was scourged, that he might redeem us from those spiritual and eternal scourges were due unto us for our sins. Amongst the Romans, fugitive servants were brought back to their Masters, and beaten with rods. We have all been fugitive servants, and run away from God our Masters works: Jesus now bears our stripes, and gives his own hands that give liberty, to be bound, and his own body to be beaten, that he might derive our stripes upon himself.
1. He was scourged, that he might redeeme vs from those spirituall and eternall scourges were due vnto vs for our sinnes. Amongst the Romans, fugitiue seruants were brought backe to their Masters, and beaten with rods. We haue all beene fugitiue seruants, and run away from God our Masters workes: Iesus now beares our stripes, and giues his owne hands that giue liberty, to be bound, and his owne bodie to be beaten, that he might deriue our stripes vpon himselfe.
2. That he might sanctify those bodily scourges which befall us, such as are diseases of any sort. For diseases are called scourges, Matth. 5. 29.
2. That he might sanctifie those bodily scourges which befall vs, such as are diseases of any sort. For diseases are called scourges, Matth. 5. 29.
3. That by the virtue of his stripes, our souls might be healed of our sins, 1 Pet. 2. 24. and the sores that arise from the buffets of Satan's temptations.
3. That by the vertue of his stripes, our soules might bee healed of our sinnes, 1 Pet. 2. 24. and the sores that arise from the buffets of Sathans temptations.
