A69028:1986
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.
For the first, Pilate caused a Superscription to be written over his head, in Latin, Greek and Hebrew, in these words, Jesus of Nazareth the King of the Jews: or rather, as the original ⟨p. 399⟩sounds, Jesus that Nazarene that King of the Jews, Joh. 19. 19. This Superscription (it is likely) was written in a Table and hanged over our Saviours head; for it is not probable that so many words, in so many Languages in great Characters, that might be read of them that passed by, could be graven upon the head of the Cross. As for Pilates meaning herein, some Writers think that it was the custom for the ludges to set over the heads of them that died, the cause of their death. Yet we read not of any such custom in Scripture, nor of any Title set over the heads of the two Thieves: It is very probable that Pilate meant in this Title both to up-braid the Jews, and withal to save himself from blame with Caesar, and to show how careful he had been of Caesars right. But God intended by a special providence herein, to give testimony to his Son: which we may gather two ways: First, by the consent of the Evangelists, who all make mention of this Title, which must needs import that they saw some mystery in i•. Secondly, by the very words, for (besides that, they contain a most exact description of the substance of our faith in Jesus) they are not the words of the Jews accusation upon which he was condemned, but an express affirmation of his glory: which is the more plain, because when the Priests (gowled by the Title) would have it mended thus, He said he was King of the Jews, yet Pilate would not alter it, his hand being stayed by the power of God. This Title then was given from God from above, and is of Gods own devising, and she was us, for the confirmation of our faith, what God himself acknowledgeth, and what he would have us make use of in the meditation of the Passion of Christ. Many things may be hence noted.
For the first, Pilate caused a Superscription to be written ouer his head, in Latine, Greeke and Hebrew, in these words, Iesus of Nazareth the King of the Iewes: or rather, as the originall ⟨p. 399⟩sounds, Iesus that Nazarene that King of the Iewes, Ioh. 19. 19. This Superscription (it is likely) was written in a Table and hanged ouer our Sauiours head; for it is not probable that so many words, in so many Languages in great Characters, that might be read of them that passed by, could be grauen vpon the head of the Crosse. As for Pilates meaning herein, some Writers thinke that it was the custome for the ludges to set ouer the heads of them that died, the cause of their death. Yet we reade not of any such custome in Scripture, nor of any Title set ouer the heads of the two Theeues: It is very probable that Pilate meant in this Title both to vp-braid the Iewes, and withall to saue himselfe from blame with Caesar, and to shew how carefull he had beene of Caesars right. But God intended by a speciall prouidence herein, to giue testimonie to his Sonne: which we may gather two wayes: First, by the consent of the Euangelists, who all make mention of this Title, which must needs import that they saw some mystery in i•. Secondly, by the very words, for (besides that, they containe a most exact description of the substance of our faith in Iesus) they are not the words of the Iewes accusation vpon which he was condemned, but an expresse affirmation of his glory: which is the more plaine, because when the Priests (gowled by the Title) would haue it mended thus, He said he was King of the Iewes, yet Pilate would not alter it, his hand being stayed by the power of God. This Title then was giuen from God from aboue, and is of Gods owne deuising, and she was vs, for the confirmation of our faith, what God himselfe acknowledgeth, and what he would haue vs make vse of in the meditation of the Passion of Christ. Many things may be hence noted.
1. That God acknowledgeth his Name upon the Cross to be Jesus, that is, a Saviour of his people from their sins. This name was given him, by an Angel before he was horn, with this signification, yea with an acknowledgement of his Divinity, that he was Emmanuel, God with us, Matth. 1. 22, 23. And now on the Cross did he fulfil what was signified, and God doth acknowledge that in that hour, he had made an Atonement and saved us from ⟨p. 400⟩our sins: so that we have Gods own hand to acquit us, if we believe in Jesus.
1. That God acknowledgeth his Name vpon the Crosse to be Iesus, that is, a Sauiour of his people from their sins. This name was giuen him, by an Angell before hee was horne, with this signification, yea with an acknowledgement of his Diuinitie, that he was Emmanuel, God with vs, Matth. 1. 22, 23. And now on the Crosse did he fulfill what was signified, and God doth acknowledge that in that houre, he had made an Atonement and saued vs from ⟨p. 400⟩our sins: so that we haue Gods owne hand to acquit vs, if we beleeue in Iesus.
2. That God acknowledgeth him to be that Nazarene: which title importeth his condition, and may be diversly interpreted. As that Jesus was the more dear to God, even in that wherein he was most despised of men: It was one of the ways by which the Jews derided Christ, to call him a Galilean or a Nazarene; as intending thereby to prove he could not be a fit man to save Israel, in that he was not a Bethlehemite, and of the house of David: But this reproach God puts into the crown of Jesus, to signify, That he can love and honour such as men reproach and deride. It was a Nick-name given to true Christians as well as to Christ, to be called Galileans by the Jews. Besides, he was that Nazarite, in as much as he was separate to God, and had all those perfections of holiness, of which the Nazarites in the Law were types. But chiefly I think by this Title is signified, that Christ was that Branch foretold by the Prophets, His name was the Branch: which term in the Hebrew is Netzar, Isai. 11. 1. And God would by this Addition tell the Christian Church that he can raise the Kingdom of his Son out of the dust, and from small beginnings can erect a mighty frame of Sovereignty and power to his Son Jesus: and withal to comfort us in our abasements: that God that can lay the foundation of Christs Kingdom, in such extreme abasements of Christ, can glorify his power and grace to his people, even in rescuing them from their lowest extremities.
2. That God acknowledgeth him to bee that Nazarene: which title importeth his condition, and may be diuersly interpreted. As that Iesus was the more deare to God, euen in that wherein he was most despised of men: It was one of the wayes by which the Iewes derided Christ, to call him a Galilean or a Nazarene; as intending thereby to proue he could not be a fit man to saue Israel, in that hee was not a Bethlehemite, and of the house of Dauid: But this reproach God puts into the crowne of Iesus, to signifie, That he can loue and honour such as men reproach and deride. It was a Nick-name giuen to true Christians as well as to Christ, to be called Galileans by the Iewes. Besides, he was that Nazarite, in as much as he was separate to God, and had all those perfections of holinesse, of which the Nazarites in the Law were types. But chiefly I thinke by this Title is signified, that Christ was that Branch foretold by the Prophets, His name was the Branch: which terme in the Hebrew is Netzar, Isai. 11. 1
3. That God acknowledgeth Jesus not only to be a King, but that King by an excellency, that the Prophecies had made such honourable mention of, and that excelled all the Kings of the earth. God now gives him a Name above every Name that is named, Phil. 2. 11. The name of a King is greatest on earth, and amongst Kings, Jesus is that King that excels them all; and that in divers respects, as that in the preeminence of his Person, and in the excellency of his gifts for government, and in respect of his independency, ⟨p. 401⟩and in the extent of his Kingdom, he being a King universal, and other Kings being but his subjects, and in the Laws by which he governs, and in the power of his prerogative, and in distributing of Justice, and in the nature of his kingdom, and in the continuance of his kingdom, as hath been showed in the former Article of the Creed, upon the word Christ.
3. That God acknowledgeth Iesus not only to be a King, but that King by an excellencie, that the Prophecies had made such honourable mention of, and that excelled all the Kings of the earth. God now giues him a Name aboue euery Name that is named, Phil. 2. 11. The name of a King is greatest on earth, and amongst Kings, Iesus is that King that excells them all; and that in diuers respects, as that in the preheminence of his Person, and in the excellency of his gifts for gouernment, and in respect of his independencie, ⟨p. 401⟩and in the extent of his Kingdome, hee being a King vniuersall, and other Kings being but his subiects, and in the Laws by which he gouernes, and in the power of his prerogatiue, and in distributing of Iustice, and in the nature of his kingdome, and in the continuance of his kingdome, as hath beene shewed in the former Article of the Creed, vpon the word Christ.
Quest. But why would God have the Christian Churches to know that Jesus is a King, and such a King, and why doth he tell it them now when Jesus is in so ignominious a condition?
Quest. But why would God haue the Christian Churches to know that Iesus is a King, and such a King, and why doth he tell it them now when Iesus is in so ignominious a condition?
Ans. 1. That they might know that his kingdom comes not by observation, and that neither his right nor his power is lost by any outward abasements: He can triumph upon the Cross, and can come forth of so low a condition, to conquer as a mighty King: and withal, that they might know for ever, that tribulations shall not hinder the kingdom of Christ, and that he can bring strange things to pass, when all humane helps do fail.
Ans. 1. That they might know that his kingdome comes not by obseruation, and that neither his right nor his power is lost by any outward abasements: Hee can triumph vpon the Crosse, and can come forth of so low a condition, to conquer as a mighty King: and withall, that they might know for euer, that tribulations shal not hinder the kingdom of Christ, and that he can bring strange things to passe, when all humane helpes doe faile.
2. That they might know that he was able to save them by application, as he now did by merit: He did like a great King pay the Ransom for all the Elect on the Cross: as he is called of God a King, to let us know that he can deliver us in the day of our salvation, by making his sufferings effectual for all the work of our redemption; and can grant us better privileges than any of the Kings of the earth: See the first use of the word Christ before.
2. That they might know that he was able to saue them by application, as he now did by merit: He did like a great King pay the Ransome for all the Elect on the Crosse: as he is called of God a King, to let vs know that he can deliuer vs in the day of our saluation, by making his sufferings effectuall for all the worke of our redemption; and can grant vs better priuiledges than any of the Kings of the earth: See the first vse of the word Christ before.
3. That notice might hereby be given to the Christian world, that the redemption made in the blood of Jesus must give no liberty to sin: for he was a King, and would look for service and subjection, and that we should do all that to him, which subjects owe to their Sovereigns, as to study the mysteries, and bow at the Name of Jesus, and stand for his honour, and observe whatsoever he commands, fearing to displease him in any thing, yielding themselves to be governed by his ordinances.
3. That notice might hereby bee giuen to the Christian world, that the redemption made in the bloud of Iesus must giue no liberty to sin: for he was a King, and would looke for seruice and subiection, and that we should doe all that to him, which subiects owe to their Soueraignes, as to studie the mysteries, and bowe at the Name of Iesus, and stand for his honour, and obserue whatsoeuer he commands, fearing to displease him in any thing, yeelding themselues to be gouerned by his ordinances.
4. That Christians might be encouraged to seek to Jesus in ⟨p. 402⟩all time of distress, seeing he is so great a King, and hath had such experience of sorrows himself.
4. That Christians might be incouraged to seeke to Iesus in ⟨p. 402⟩all time of distresse, seeing he is so great a King, and hath had such experience of sorrowes himselfe.
Fourthly, it is to be noted, that God acknowledgeth Jesus to be the King of the Jews: which imports the great glory of Christs power and sovereignty, that can raise up a Kingdom to himself, even among the very Jews that crucified him: which was shortly after made manifest, when so many thousands of the Jews were converted to the faith of Christ: of the Jews I say, not those Jews that said they were Jews, and were not, but were the Synagogue of Satan, but of the spiritual Jews, Rev. 3.
Fourthly, it is to be noted, that God acknowledgeth Iesus to be the King of the Iewes: which imports the great glory of Christs power and soueraigntie, that can raise vp a Kingdome to himselfe, euen among the very Iewes that crucified him: which was shortly after made manifest, when so many thousands of the Iewes were conuerted to the faith of Christ: of the Iewes I say, not those Iewes that said they were Iewes, and were not, but were the Synagogue of Satan, but of the spirituall Iewes, Rev. 3.
Fifthly, this Title was written in three Languages, and that was to signify that every tongue should confess the glory of Jesus, Phil. 3. 11. so as the Gospel should be carried into all Nations, It is likely Pilate did it, that so the people of all Nations that were at the Passover might understand the Title: but God did it to show that the Gospel should be carried into the whole world. These three languages were the most known of all the rest. The Latin because of the Roman Empire, and the Greek by reason of the studies of Philosophy, and the Hebrew for the antiquity of it, and being the language of the Jews. But why in three languages? but to show us that God would have his service, and his will made known in the mother tongue of their Nation: and withal to signify that neither the superstition of the Jews, nor the wisdom of the Grecians, neither power of the Romans, should hinder the conquest of Jesus in his kingdom.
Fifthly, this Title was written in three Languages, and that was to signifie that euery tongue should confesse the glory of Iesus, Phil. 3. 11. so as the Gospell should be carried into all Nations, It is likely Pilate did it, that so the people of all Nations that were at the Passeouer might vnderstand the Title: but God did it to shew that the Gospell should be carried into the whole world. These three languages were the most knowne of all the rest. The Latine because of the Romane Empire, and the Greeke by reason of the studies of Philosophie, and the Hebrew for the antiquitie of it, and being the language of the Iewes. But why in three languages? but to shew vs that God would haue his seruice, and his will made knowne in the mother tongue of their Nation: and withall to signifie that neither the superstition of the Iewes, nor the wisdome of the Grecians, neither power of the Romanes, should hinder the conquest of Iesus in his kingdome.
Lastly, Pilate though moved to it, would not alter a letter of the Title. Which should teach us, that no adversary power in the world can hinder the kingdom, or salvation by Jesus: and that God will not suffer us to lose a jot of our right in Christ: and withal such Christians as can suffer Papists, or Sectaries, or Arminians, to alter the records of their faith, and put out and deface one Article after another, these Christians are not true Christians, and in some respect worse to Jesus than this Heathen man was.
Lastly, Pilate though moued to it, would not alter a letter of the Title. Which should teach vs, that no aduersarie power in the world can hinder the kingdome, or saluation by Iesus: and that God will not suffer vs to lose a iote of our right in Christ: and withall such Christians as can suffer Papists, or Sectaries, or Arminians, to alter the records of their faith, and put out and deface one Article after another, these Christians are not true Christians, and in some respect worse to Iesus than this Heathen man was.
Thus of the first testimony given to our Saviour upon the Cross.
Thus of the first testimonie giuen to our Sauiour vpon the Crosse.
The second testimony was given by the darkness that fell out from the sixth hour to the ninth. About this darkness two things are to be inquired after: First, the manner of it, and then what it might signify.
The second testimonie was giuen by the darknesse that fell out from the sixth houre to the ninth. About this darknesse two things are to be inquired after: First, the manner of it, and then what it might signifie.
For the manner of it: It was without question miraculous: for first it falling out at the time of the Passover, which was the fifteenth day of the Moon, the Moon was then at the full, whereas the Sun is never eclipsed in the course of Nature but in the new Moon: and besides Saint Luke seems to import that there was a darkness brought upon the whole earth, besides the darkening of the Sun, Luke 23. 44, 45. And whereas Saint Luke saith, it was over all the earth, Interpreters are divided in opinion about the meaning of all the earth. Some think it was but over all the land, viz. of Judea: other think it was over all the world. About this latter opinion, something seems to make for it, and something makes against it: for it seems to be the testimony of Dionysius the Areopagite, who is said to see it in Egypt; and of the Philosopher at Athens, that seeing it should say, Now either the world is perishing, or the God of Nature suffers: and of Orosius, that said it was at Rome, and joined with great trembling of the Earth; and of Eusebius, who saith it was in Bithynia. Against it seems to be manifest reason: for with the Antipodes it was at that hour midnight: and it could not be at the sixth hour in all places. It is very likely it was chiefly in Judea, but yet so as in the neighbouring Countries it might be observed, and a part of the darkness might extend thither.
For the manner of it: It was without question miraculous: for first it falling out at the time of the Passeouer, which was the fifteenth day of the Moone, the Moone was then at the full, whereas the Sunne is neuer eclipsed in the course of Nature but in the new Moone: and besides Saint Luke seemes to import that there was a darknesse brought vpon the whole earth, besides the darkning of the Sunne, Luke 23. 44, 45. And whereas Saint Luke saith, it was ouer all the earth, Interpreters are diuided in opinion about the meaning of all the earth. Some thinke it was but ouer all the land, viz. of Iudea: other thinke it was ouer all the world. About this latter opinion, something seemes to make for it, and something makes against it: for it seemes to be the testimonie of Dionisius the Areopagite, who is said to see it in Egypt; and of the Philosopher at Athens, that seeing it should say, Now either the world is perishing, or the God of Nature suffers: and of Orosius, that said it was at Rome, and ioyned with great trembling of the Earth; and of Eusebius, who saith it was in Bithinia. Against it seemes to be manifest reason: for with the Antipodes it was at that houre midnight: and it could not be at the sixth houre in all places. It is very likely it was chiefly in Iudea, but yet so as in the neighbouring Countries it might be obserued, and a part of the darknesse might extend thither.
Now for the second point, many things may be hereby signified, as
