A69028:1893
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.
In general we must inquire after the Reason of two things.
In generall wee must inquire after the Reason of two things.
1. Why he is here showed in the habit of a King, and scorned by the representation of the ornaments & reverence of a King. He is crowned, and clothed with a Robe, and a Reed put into his hand like a Sceptre, and saluted as a King, all in scorn. Consider first, that God did by his special providence acknowledge the regal dignity of his Son, even in the middest of his greatest abasement: that which Pilate and the Soldiers did in scorn, God did in earnest; for all these things are ensigns of his ⟨p. 380⟩Kingdom. Secondly, hence we may gather how senselessly and scornfully the men of this world do judge of the Kingdom and glory of Jesus Christ. It is so far removed out of their sense and judgement, that they account it but foolishness and scorn, yea as lies, being only capable of that glory can run into their senses. Especially it is impossible for the men of this world to see the glory of Christs Kingdom in the days of tribulation and affliction. And therefore Christians should be content with the excellency of their estate, though the world will not acknowledge their glory as the sons of God. Thirdly, herein he pays for our affectation of Gods own Kingdom, when in Paradise our hearts would not be content unless they were gods, or like the Almighty in Majesty. Fourthly, hereby he merited for us an eternal kingdom, and made us Princes and Kings before God, Revel. 1. 6.
1. Why he is here shewed in the habit of a King, and scorned by the representation of the ornaments & reuerence of a King. He is crowned, and clothed with a Robe, and a Reed put into his hand like a Scepter, and saluted as a King, all in scorne. Consider first, that God did by his speciall prouidence acknowledge the regall dignity of his Sonne, euen in the middest of his greatest abasement: that which Pilate and the Souldiers did in scorne, God did in earnest; for all these things are ensignes of his ⟨p. 380⟩Kingdome. Secondly, hence we may gather how senselesly and scornefully the men of this world doe iudge of the Kingdome and glory of Iesus Christ. It is so farre remoued out of their sense and iudgement, that they account it but foolishnesse and scorne, yea as lyes, being only capable of that glory can runne into their senses. Especially it is impossible for the men of this world to see the glory of Christs Kingdome in the daies of tribulation and affliction. And therefore Christians should be content with the excellencie of their estate, though the world will not acknowledge their glory as the sonnes of God. Thirdly, herein he payes for our affectation of Gods own Kingdome, when in Paradise our hearts would not be content vnlesse they were gods, or like the Almighty in Maiesty. Fourthly, hereby hee merited for vs an eternall kingdome, and made vs Princes and Kings before God, Reuel. 1. 6.
2. Why did he suffer these strange indignities, as to be stripped of his clothes, spit upon, and beaten on the head, and all so publicly? Answ. First, that hereby he might bear that ignominy and shameful disgrace, and loathing, which was due unto us for our sins: he herein carries our filth, and suffers that abomination was due to us, and so satisfies for the many and base injuries which we have done to God, and to his holy Name. Secondly, that he might here leave us an ensample to learn of him, and so might be armed and fenced against all the scorns and base usages we may find in the world, especially when wicked men do therefore deal shamefully with us, because abhor it, that we should profess the hope and expectation of a kingdom from God in heaven. We should never account any indignity strange, that have had a Saviour that suffered so unspeakable mean and base usage.
2. Why did he suffer these strange indignities, as to be stripped of his cloathes, spit vpon, and beaten on the head, and all so publikely? Answ. First, that hereby he might beare that ignominie and shamefull disgrace, and loathing, which was due vnto vs for our sinnes: hee herein carries our filth, and suffers that abomination was due to vs, and so satisfies for the many and base iniuries which wee haue done to God, and to his holy Name. Secondly, that he might here leaue vs an ensample to learne of him, and so might be armed and fenced against all the scornes and base vsages we may finde in the world, especially when wicked men doe therefore deale shamefully with vs, because abhorre it, that we should professe the hope and expectation of a kingdome from God in heauen. Wee should neuer account any indignity strange, that haue had a Sauiour that suffered so vnspeakable meane and base vsage.
Thus in general: Now almost every one of these particular things done to Jesus, have their special use and signification: These things were done in a Mystery: as
Thus in generall: Now almost euery one of these particular things done to Iesus, haue their speciall vse and signification: These things were done in a Mysterie: as
1. He is stripped of his clothes, that thereby he might expiate ⟨p. 381⟩our fall in Adam, that by sinning lost our garments of original Righteousness.
1. He is stripped of his cloathes, that thereby he might expiate ⟨p. 381⟩our fall in Adam, that by sinning lost our garments of originall Righteousnesse.
2. They put upon him a Scarlet Robe, that thereby it might appear that he was that excellent Warrior, so lively foretold and described, Isaiah 63. 1, to 7.
2. They put vpon him a Scarlet Robe, that thereby it might appeare that he was that excellent Warriour, so liuely foretold and described, Esay 63. 1, to 7.
3. He was crowned with Thorns, that thereby he might merit for us a crown of glory in heaven; and that he might take upon him our cares, and bear that malediction which God had laid upon us in our bodily labours, and that he might thereby signify that he should make unto himself a royal and divine people, that should compass about when he spake in the name of the Lord. For out of men that were like Briers and Thorns, for injustice and hurtfulness, doth he gather a People, which in the public assemblies do compass him about, in the honour of his Name, and public profession of his Truth, as the King and Lord of heaven and earth.
3. He was crowned with Thornes, that thereby hee might merit for vs a crowne of glory in heauen; and that hee might take vpon him our cares, and beare that malediction which God had laid vpon vs in our bodily labours, and that he might thereby signifie that he should make vnto himselfe a royal and diuine people, that should compasse about when he spake in the name of the Lord. For out of men that were like Briers and Thorns, for iniustice and hurtfulnesse, doth he gather a People, which in the publike assemblies do compasse him about, in the honour of his Name, and publike profession of his Truth, as the King and Lord of heauen and earth.
4. He had a Reed in his hand as a Sceptre, to signify that it was he that should break the old Serpents head: for they write that a Reed is mortiferous to Serpents: and therefore now that he was in the Chase of the old Dragon, he takes a Reed into his hand, that we might be delivered from the power of that Serpent.
4. He had a Reed in his hand as a Scepter, to signifie that it was he that should breake the old Serpents head: for they write that a Reed is mortiferous to Serpents: and therefore now that he was in the Chase of the old Dragon, he takes a Reed into his hand, that wee might be deliuered from the power of that Serpent.
5. That face of his, that was to be reverenced of Angels, was dishonoured with the loath some spittle of these base wretches, that thereby he might cleanse the face of our souls (once made in the likeness of God) from the filth and loathsome foulness that temptations and sins had left upon them.
5. That face of his, that was to be reuerenced of Angels, was dishonoured with the loath some spittle of these base wretches, that thereby he might cleanse the face of our soules (once made in the likenesse of God) from the filth and loathsome foulenesse that temptations and sinnes had left vpon them.
6. They took off his purple garment, whereby was signified that his kingdom of grace should be laid down, and put off.
6. They tooke off his purple garment, whereby was signified that his kingdome of grace should be laid downe, and put off.
7. His own garments were put upon him again, to signify that as he clothed his own body, so should we be clothed with his own garments of Righteousness, and life, and immortality.
7. His owne garments were put vpon him againe, to signifie that as he clothed his owne body, so should we be clothed with his owne garments of Righteousnesse, and life, and immortalitie.
1 COR. 2. 2. For I determined not to know any thing among you, save Jesus Christ, and him crucified.
1 COR. 2. 2. For I determined not to know any thing among you, saue Iesus Christ, and him crucified.
Hitherto of the Arraignment of Christ. The parts of his Passion after his Arraignment follow in the Creed: and so his crucifying is the first to be considered of. And about the crucifying of our Saviour six things are memorable in the story.
HItherto of the Arraignment of Christ. The parts of his Passion after his Arraignment follow in the Creed: and so his crucifying is the first to be considered of. And about the crucifying of our Sauiour six things are memorable in the storie.
1. The place where he was crucified. 2. What fell out in the way, and before he was crucified. 3. The causes why he was crucified. 4. The manner how he was crucified. 5. The things that befell him on the Cross. 6. The glorious testimony was given concerning him, when he was on the Cross.
1. The place where he was crucified. 2. What fell out in the way, and before he was crucified. 3. The causes why he was crucified. 4. The manner how he was crucified. 5. The things that befell him on the Crosse. 6. The glorious testimonie was giuen concerning him, when he was on the Crosse.
First, for the place where he was crucified, and that in general was without the City, and in particular it was called Golgatha. Now he suffered without the City of Jerusalem for four reasons. First, that thereby he might fulfil that which was foresignified by the figures of the old Law. For the bodies of those beasts, upon which the sins of the people were put, (whose blood was offered by the High Priest in the holy place) as things accursed, were burnt without the camp of the people of Israel, Levit. 1. 11, 12. and 6. 30. and 16. 27. Heb. 13. 11, 12. So Christ as the Sacrifice that bare the curse due to the sins of the people, as unworthy the society of men, was led to be crucified without Jerusalem. Secondly, that thereby he might teach us to take notice of it, that we have here no abiding City, and must not look for any long peaceable entertainment in the ⟨p. 383⟩world, but must seek an abiding City in the world to come, Heb. 13. 14. Thirdly, that thereby we might be armed and resolved to go to him without the camp, bearing his reproach, not caring what indignities we find from the world, so we may meet with Jesus, Heb. 13. 13. Fourthly, he was cast out of the earthly Jerusalem, that he might bring us into the heavenly Jerusalem. The particular place was called Golgotha, (that is to say,) a place of a Skull. Why this place was called Golgotha is not with one consent affirmed. Many of the Fathers say it was called the place of the Skull, because Adam was buried there, and his Skull was found there. Some have said it was called so of a little Hill that was in the place, of the likeness of a mans Skull. But the most likely opinion is, that it was so called, because it was a place full of Skulls of dead men that had been executed there: and so it must needs be a place, whither only notorious offenders were brought, and besides a place of pollution, by reason of the touch of dead bodies. Now our Saviour suffered in this place, First, that the Scriptures might be fulfilled, that said, he should be despised and rejected of men, Isaiah 53. 3. Secondly, that so for our exceeding consolation, he might cure the barrenness of our justification and salvation in the very place of condemned men, whom Justice had sentenced to die:
First, for the place where he was crucified, and that in generall was without the Citie, and in particular it was called Golgatha. Now he suffered without the Citie of Ierusalem for foure reasons. First, that thereby he might fulfill that which was foresignified by the figures of the old Law. For the bodies of those beasts, vpon which the sinnes of the people were put, (whose bloud was offered by the High Priest in the holy place) as things accursed, were burnt without the campe of the people of Israel, Leuit. 1. 11, 12. and 6. 30. and 16. 27. Heb. 13. 11, 12. So Christ as the Sacrifice that bare the curse due to the sinnes of the people, as vnworthy the societie of men, was led to be crucified without Ierusalem. Secondly, that thereby he might teach vs to take notice of it, that we haue here no abiding Citie, and must not looke for any long peaceable entertainment in the ⟨p. 383⟩world, but must seeke an abiding Citie in the world to come, Heb. 13. 14. Thirdly, that thereby we might be armed and resolued to goe to him without the campe, bearing his reproach, not caring what indignities we finde from the world, so we may meet with Iesus, Heb. 13. 13. Fourthly, he was cast out of the earthly Ierusalem, that he might bring vs into the heauenly Ierusalem. The particular place was called Golgotha, (that is to say,) a place of a Skull. Why this place was called Golgotha is not with one consent affirmed. Many of the Fathers say it was called the place of the Skull, because Adam was buried there, and his Skull was found there. Some haue said it was called so of a little Hill that was in the place, of the likenesse of a mans Skull. But the most likely opinion is, that it was so called, because it was a place full of Skuls of dead men that had beene executed there: and so it must needs be a place, whither only notorious offenders were brought, and besides a place of pollution, by reason of the touch of dead bodies. Now our Sauiour suffered in this place, First, that the Scriptures might be fulfilled, that said, he should be despised and reiected of men, Esay 53. 3. Secondly, that so for our exceeding consolation, he might cure the barrennesse of our iustification and saluation in the very place of condemned men, whom Iustice had sentenced to die:
