A69028:1900
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.
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:
and that he might deliver us from the place of eternal Judgement, where we should have all lien as so many dead mens skulls, and bring us to a place of eternal joy. Thirdly, he is defiled with the dead, that we might be delivered from the filthiness that is in the world, and be presented pure before God, being washed in his blood.
and that he might deliuer vs from the place of eternall Iudgement, where wee should haue all lyen as so many dead mens skuls, and bring vs to a place of eternall ioy. Thirdly, hee is defiled with the dead, that we might be deliuered from the filthinesse that is in the world, and be presented pure before God, being washed in his bloud.
For the second point, that is, the things that fell out before his crucifying, we have three things noted in the story. The first is about his carrying of his Cross. The second is about his speech to the women that met him on the way. The third is about a potion they gave him, when he was come to the place where he must suffer.
For the second point, that is, the things that fell out before his crucifying, we haue three things noted in the storie. The first is about his carrying of his Crosse. The second is about his speech to the women that met him on the way. The third is about a potion they gaue him, when he was come to the place where he must suffer.
About the carriage of his Cross, it is noted in the story, both that they made him carry his own Cross, and that ⟨p. 384⟩when by reason of his former Agony in the Garden, and ill usage by Pilate and the soldiers, he was not able to carry it any further, they compelled one Simon of Cyrene to carry it to the place of execution.
About the cariage of his Crosse, it is noted in the storie, both that they made him carry his owne Crosse, and that ⟨p. 384⟩when by reason of his former Agonie in the Garden, and ill vsage by Pilate and the souldiers, he was not able to carry it any further, they compelled one Simon of Cyrene to carry it to the place of execution.
Our Saviour carried his Cross for divers reasons. First, that thereby he might fulfil the figures of the Old Testament: for Isaac who was a type of Christ, carried the wood for the Sacrifice, when Abraham would offer him up to God, Gen. 22. 6. Secondly, that thereby he might signify that he had taken upon him the malediction of the Law due to us, and carried it upon his own shoulders.
Our Sauiour carried his Crosse for diuers reasons. First, that thereby he might fulfill the figures of the Old Testament: for Isaack who was a type of Christ, carried the wood for the Sacrifice, when Abraham would offer him vp to God, Gen. 22. 6. Secondly, that thereby he might signifie that he had taken vpon him the malediction of the Law due to vs, and carried it vpon his owne shoulders.
About Simons carrying of the Cross divers things are thought to be signified in the story. First, that when godly men faint under the burden of their crosses, God will send some help; he will provide one Simon of Cyrene or other to help us. Secondly, that there is a spiritual fellowship and consociation between Christ and the Saints in suffering: The Martyrs carried Christs cross; their afflictions are Christs afflictions, as Paul said of his sufferings, Coloss. 1. 24. Thirdly, this Simon was a Cyrenian, a stranger to Christ, and not a Jew, and is now made to bear his Cross, and in bearing it, is first discovered to be a disciple of Christ; which might signify two things: The one that the Gentiles should have their part in Christ crucified: and the other that men are strangers to Christ, till they suffer for him: if we be at peace in the world, and are not put to bear Christs cross, we are still strangers to Christ. Some conceive that the interest of the Gentiles in the Cross of Christ was intimated by that that the Evangelist saith, Simon came from the country Evilla s••a, now Pagos was the Greek term for a village, whence came up the term of Pagans, which now noted the Gentiles.
About Simons carrying of the Crosse diuers things are thought to be signified in the storie. First, that when godly men faint vnder the burthen of their crosses, God will send some helpe; he will prouide one Simon of Cyrene or other to helpe vs. Secondly, that there is a spirituall fellowship and consociation betweene Christ and the Saints in suffering: The Martyrs carried Christs crosse; their afflictions are Christs afflictions, as Paul said of his sufferings, Coloss. 1. 24. Thirdly, this Simon was a Cyrenian, a stranger to Christ, and not a Iew, and is now made to beare his Crosse, and in bearing it, is first discouered to be a disciple of Christ; which might signifie two things: The one that the Gentiles should haue their part in Christ crucified: and the other that men are strangers to Christ, till they suffer for him: if wee be at peace in the world, and are not put to beare Christs crosse, we are still strangers to Christ. Some conceiue that the interest of the Gentiles in the Crosse of Christ was intimated by that that the Euangelist saith, Simon came from the country Evilla s••a, now Pagos was the Greek terme for a village, whence came vp the terme of Pagans, which now noted the Gentiles.
Concerning our Saviours speech to certain women that met him by the way, the Evangelist Saint Luke, chap. 23. 27. to 32. notes both the occasion of it, and the matter of it. The occasion was, that as he went to execution, a great company of people followed him, and women also which bewailed and lamented him. Now it is noted of our Saviour, ⟨p. 385⟩that passing over the forlorn multitude, as men that were senseless, and not yet ripe for repentance for their late horrible crime in crying to have him crucified, he turns his speech to the mournful women: and in that speech, First, he compassionately seeks to restrain their lamentation for him. Secondly, he foretells the horrible misery shall fall upon that City, which he describes both by intimation, when he bids them weep for themselves and their children, and by way of aggravation expresses the horror of the destruction shall fall upon the Jews, by telling how they shall be affected in that day, wishing they never had had posterity, v. 29. and that they might speedily die before they felt it, v. 30. Thirdly, he gives a reason of it by an argument taken from the less to the greater: If God suffer men to show such severity upon Christ that flourished in grace and good works like a green tree, how can they escape Gods terrible vengeance that have been void of all goodness and good works, like a dry tree fit for nothing but the fire? And out of all this I will observe a few instructions.
Concerning our Sauiours speech to certaine women that met him by the way, the Euangelist Saint Luke, chap. 23. 27. to 32. notes both the occasion of it, and the matter of it. The occasion was, that as he went to execution, a great company of people followed him, and women also which bewailed and lamented him. Now it is noted of our Sauiour, ⟨p. 385⟩that passing ouer the forlorne multitude, as men that were senslesse, and not yet ripe for repentance for their late horrible crime in crying to haue him crucified, he turnes his speech to the mournefull women: and in that speech, First, he compassionately seekes to restraine their lamentation for him. Secondly, he foretels the horrible misery shall fall vpon that Citie, which he describes both by intimation, when hee bids them weepe for themselues and their children, and by way of aggrauation expresses the horror of the destruction shall fall vpon the Iewes, by telling how they shall be affected in that day, wishing they neuer had had posteritie, v. 29. and that they might speedily die before they felt it, v. 30. Thirdly, he giues a reason of it by an argument taken from the lesse to the greater: If God suffer men to shew such seueritie vpon Christ that flourished in grace and good workes like a greene tree, how can they escape Gods terrible vengeance that haue beene voide of all goodnesse and good works, like a dry tree fit for nothing but the fire? And out of all this I will obserue a few instructions.
1. We may see what power tears have over Christ. He that for no words or terrors would speak to Pilate, Herod, or the Jews, now of himself with great compassion answers the tears of these women. God is much moved with the tears of tender-hearted persons. He must needs speak to a melting heart. Howsoever these women were wrought upon we know not, but sure it is that God can deny nothing to a broken and contrite heart. The tears of such persons are strong arguments with God. The like to this we read of Christ, John 11. 33.
1. We may see what power teares haue ouer Christ. Hee that for no words or terrors would speake to Pilate, Herod, or the Iewes, now of himselfe with great compassion answers the teares of these women. God is much moued with the teares of tender-hearted persons. He must needs speake to a melting heart. Howsoeuer these women were wrought vpon we know not, but sure it is that God can deny nothing to a broken and contrite heart. The teares of such persons are strong arguments with God. The like to this we reade of Christ, Iohn 11. 33.
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:
