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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76232	Ēh probolē tēs alētheias or The bul-warke of truth, being a treatise of God, of Jesus Christ, of the Holy Ghost, and of the Trinity in unity, against atheists and hereticks. / By Robert Bayfeild.	Bayfield, Robert, b. 1629.; Faithorne, William, 1616-1691, engraver.	1657 (1657)	Wing B1468; Thomason E1636_3; ESTC R209045	111,248	263

mid-day there should be darkness for three houres over all the World Which thing to have beene fulfilled at the death of Jesus not only Saint Matthew doth assure us in his Gospell Matth. 27. but also Eusebius affirmeth that hee had read the same word for word recorded in diverse Heathen Writers Phlegonius a Greek Historian Phlegonius a Grecian borne in Asia recorded by Suidas of whom Suidas maketh mention reporteth for a wonderfull thing That in the fourth year of the two hundred and tenth Olimpiad which by just account was in the eighteenth year of the Raign of Tiberius and at which time our Saviour suffered there was an Ecclipse of the Sunne the very greatest that ever had beene seen or ever found to be written of and that it continued from the sixth houre untill the ninth houre And that during this Ecclipse the trembling of the Earth was so great in Asia and in Bythinia that infinite strong built houses fell to the ground It appearteh moreover that besides this Phlegonius Plin. in lib. 2. Pliny also felt and wrote of the selfe same matter for he saith In the time of the Emperour Tiberius the quaking of the earth was much greater then ever before had been Twelve Cities ruined by the Earth-quake at Christs passion By means whereof saith another twelve Cities were ruined and overthrown in Asia with infinite other goodly buildings and houses so that the Historiographers amongst the Gentiles albeit they knew not the cause did not forbear to write of the miracles of Christ Orig. cont Cels lib. 6. Furthermore Aesculus an old Astronomer doth prove by the scituation and constitution of the Sun and Moon at his Passion that no Ecclipse could then be naturally and therefore it was very miraculous contrary to the Order of Nature Dionysius was 25 years old at the death of our Saviour and lived a long time after with the Apostles as himself records in the 11. Epistle Apollophanes and only done by the omnipotency of God who deprived the sun of his light for all that space of time Dionysius Areopagita being on that day in Athens and beholding the Sun to be so strangely obscured knowing also as a man learned and skillfull in Arstology and the Celestiall courses that this Ecclipse was contrary unto the rule of Nature he cryed with a loud voice saying Aut Deus Naturae patitur aut mundi Machina dissolvetur either the God of Nature doth now suffer or the Frame of the whole world shall be dissolved And to another hee spake of that Ecclipse in these words Ignotus in carne patitur Deus Michael Syngellus in Encomio S. Dionysij cujus gratia rerum universitas densa hac caligine obscurata est atque concussa God unknown in the flesh did suffer for whose sake the universe was struck and covered with thick darknesse S. Dionys in Epis ad Polyc. And this Dionysius in an Epistle written to Polycarpus being asked what this great Ecclipse might portend said That it shewed a change and a great alteration and that hee did seriously observe the day and houre The other Miracle Joseph in l. 2. de antiq of the Vayle of the Temple which rent in sunder Josephus also giveth faithfull testimony thereof Finally I will conclude this discourse with the authority of learned Philo who doth plainly confesse the Deity of Jesus Christ and the necessity of his suffering This man that was the learnedst among the Jewes made a speciall booke of the banishment of his country-men where hee hath this discourse ensuing Philo lib. de exulibus What time may be appointed saith he for return home of us banished Jewes it is hard to determine For by tradition we have that we must expect the death of an high Preist But I am of opinion that this high Priest shall be the very word of God which shall be void of all sinne both voluntary and involuntary Whose Father shall be God and this word shal be the Fathers wisdome by which all things in this world were created His head shall be anointed with Oyl and his Kingdome shall flourish and shine for ever This wrote Philo Judaeus at that time when hee little imagined the same high Priest whom he so much expected and the same word of God whose Kingdome he describeth was now already come into the world Fourthly As Jesus Christ did declare himselfe truly to be the Son of man by yeilding unto Death so hee did declare himselfe mightily to be the Son of God by his Resurrection from the dead And this Resurrection of him was exactly foretold not only to the Jewes but also to the Gentiles for these are the words of Sibylla Hee shall end the necessity of death by three dayes sleep Lactan. lib. 4. inst Div. c. 19. and then returning from death to light again he shall be the first that shall shew the beginning of Resurrection to his chosen for that by conquering death he shall bring us life What thing can be more plainely described then this but now to prove the truth and certainty of his Resurrection Our first and most evident testimony shall be derived from our greatest enemies among which number is Josephus that learned Jew Joseph in lib. 2 de Antiq. whose words are these Although hee was accused by the principall men of our faith and crucified yet he was not abandoned of them which had formerly followed him but three days after his death he appeared alive again unto them according as the Prophets inspired of God had foretold and prophesied of him Which express plain resolute words we may in reason take not as the confession only of Josephus but as the common judgment opinion sentence of all the discreet and sober men of that time laid down and recorded by this Historiographer In whose dayes there were yet many Christians alive that had seene and spoken with Jesus after his Resurrection and infinite Jewes that had heard the same protested by their Fathers Bretheren Kinsfolks and freinds who had been themselves eye witnesses thereof Ignatius was twelve years old when our Saviour suffered and for certainty that he did see Christ after his Resurrection take his owne words Ego verò In Ep. ad Smyr ad Polycarp post Resurrectionem in carne eum vidi credo quia sit And truly I did see him after his Resurrection in the flesh and I do beleeve that it is he yea he sets down the time and persons when and before whom it was Et quando venit ad Petrum ad eos qui cum Petro erant And when he came to Peter to those that then were with him he sayd Touch and see for a spirit hath not flesh and bones as you see me have and they touched him and beleived so that his own words are sufficient proofs but yet it is the consent of all the Church-Historians as Eusebius Saint Jerom

found in all humane Ethiques and there are more heroick vertues and martiall prowesse in Joshuah Judges and the C●●●nicles then can be fetcht out of all the Greeke and Romane stories and you shall finde more patheticall expressions of sorrow and greife in a little more then one leafe of Jeremiahs Lamentation then you can finde in the mournfull Elegies of the Poets you shall read such ravishing Encomium's of true love in eight little Chapters of the Song of Songs as the like are not to be found in all the Epithalamium's of the world and you shall see more elegancy of expressions more excellency of demonstrations and more admirable allusions in our Saviours Doctrine then can be collected out of all the millions of volumes that are extant And therefore by Gods word Hushai was made a wise Counsellour Solomon a wise King Joshuah a wise Captaine and Timothy a wise divine Gideon overcame the Midianites David the Philistines Jehoshaphat the Amonites the Isralites the Canaanites and all godly men the Flesh the Devill and the worlds vanities By it Kings raigne Princes decree Justice all things are governed the Foundations of the Earth were layd the Heavens established Treasures and substances are inherited Also by it Man is blessed his Faith is encreased his soule is converted his Vnderderstanding enlightned his heart cheered and changed his corruptions mortified his thoughts purged his affections sanctified his memory with good lessons stored his will to Gods will conformed his speech with grace is seasoned his dayes are prolonged his yeares augmented his sleepe is secured his walkings guided and all his actions to Gods glory wholy directed Yea further By Gods word The ignorant men are instructed disordered men reformed the afflicted in heavinsse comforted the dull in memory quickned the cold in zeal inflamed and the distressed in want releived by it the Righteousnesse of God is revealed the Church is sanctified truth is preached errour convinced vice corrected good life directed death avoided and life eternall through Christ obtained In keeping then of Gods word there is great reward therefore it will be worth our paines to sequester our spare time from the n●cessary duties of our calling to the reading hearing and meditating upon the word which through the spirit of grace and devout prayers will enlighten our understanding with the knowledge of God enflame our affections with the love of God and establish our hearts with the promises of God yea it will moderate our joyes with the fear of God mitigate our afflictions with the comforts of God and regulate all our thoughts words and deeds with the precepts of God Theodosius the Emperour and Alfred King of England are renowned in hystory for their assiduity in reading of the scriptures and concerning Alphonsus King Arragon it is recorded that he did fourteen times read over the Old and New Testament with Commentaries upon the same It is an excercise well beseeming the highest as well as the lowest to be wel versed in the book of the high God which alone is able to make a man wise unto salvation Let us not therefore dive continually in humane arts and secular sciences full of dregs and drosse but let us rather digg into the mines of gold of Ophyr where every line is a veine of precius truth and every page a leafe of Gold Indeed in other books some truth is taught some good commended and some kind or part of happiness promised but in the inspired Oracles of God all truth is taught all goodnesse commanded and all happiness promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur est veritas quicquid precipitur bonitas quicquid promittitur faelicitas All that is there taught is truth all that is there commanded is goodnesse and all that is there promised is happinesse Amongst the Ancients Chrysostome likens the holy scripture to a Treasury to a Fountain to an Apothecaries shop Jerom to a Table richly furnished with variety of delicates Ephrem to an armory Basil to a looking-glass Chrysost to a pleasant garden and Cassian to a fruitfull feild But to what purpose serveth a Treasury if wee make no use of it or a Fountaine if we draw no water thence or an Apothecaries shop if we fetch no Medicine thence or a Table furnished with varieties if wee tast not of them or an Armory if we take no weapons thence or a looking-glasse if wee behold not our faces therein or a pleasant Garden if we gather no flowers or herbs thenein or a fruitfull feild if we reap no fruit therein Surely to no purpose at all That wee may then make use of this Treasury draw water from this living fountaine take medicinall confections from this Apothecaries shop tast and eat of this well furnished Table weapon our selves from this armory behold our faces in this glasse gather fragrant flowers in this Garden and fruit from this fertile feild Let us be diligent in perusing the sacred writings of the Prophets and Apostles let us write them in the table of our hearts yea let us teach them diligently unto our children talk of them when we sit in our house Deut. 6.6.7 and when we walke by the way when we lye down and when wee rise up so shall we shine every day more and more gloriously in all sanctity and at last be able to look death in the face without dread the Grave without fear the Lord Jesus with comfort and Jehovah blessed for ever with everlasting Joy Thus Gentle Reader I thought good to tennder thee a preparatory Advertisment of some things whose precognition is necessary before thou entrest this Bulwark of truth which I know wil pass under the censure judgment of divers sorts of men some are ignorant cannot judge Et ideo grave judicium est ignorantis and the ignoranter man the severer Judge others are too rash and are ready to censure it before they read it others are malicious maligning and depraving other mens labours and I know there be many Momus like Aug. contra Faust l. 22. c. 43. Qui vel non intelligendo reprehendunt vel reprehendendo non intelligunt that do shew their folly in reproving others when out of envy or ignorance they blame that good of others which they have not or know not themselves and for these there is none other helpe but to be carelesse of their censures and to pray against their wickednesse Yea Let them go on say what they will Ego sic vivam ut illis fides non habeatur I hope God will give him grace to fear him and not them And I hope the Godly Reader of this little Tract of mine will finde some profit by it for the most necessary sublimest points of divinity are here breifly and yet fully handled and I rejoyce in this that I deliver what I learned and not what I invented as Lyrinensis speaketh Let no man how challenge me for

first in respect of his naturall Son Christ begotten from eternity Secondly in respect of the Elect his Adopted Sons Gal. 4.5 who being not sons by Nature are made sons by Grace Eph. 2.5 CHAP. II. OF JESUS CHRIST God hath fixed many impressions of hi goodnesse in the creatures WHosoever will religiously and seriously observe those manifold impressions of the Divine goodnesse which the Lord God hath planted in the nature of all living creatures he shall surely finde so much matter of reverence love and admiration that he shall never be able sufficiently to comprehend the excellency of so huge an ocean of goodnesse within the strait and narrow compasse of his understanding For the Kingly Prophet David being as it were ravished or wrapt in an extasie at the inexplicable expression and unconceivable consideration of the plentifull and far-spread goodnesse of God he breaketh forth into these heavenly acclamations saying O Jehovah Psal 36.5.6.7 In coelis est benignitas tua O Lord our Governour How excellent is thy Name in all the world thou that hast set thy Glory above the Heavens thy Faithfullnesse reacheth unto the Cloudes thy Righteousnesse is like the strong Mountaines thy Judgments are like the great deep thou savest O Lord both man and beast But I will not at this time enter into that infinite Ocean of Gods Goodnesse whereby he giveth Food unto all flesh Psal 147. Gods infinite Goodnesse and adorneth the feilds with all kind of fruitfull trees and pleasant flowers neither will I enter into any part or parcell of his excellent Providence whereby hee governeth the whole world by his Wisdome sustaineth all things by his Power and releiveth all things by his Goodnesse But I will rather bathe my selfe in those cheifest Fountaines of Gods admirable Love whereby he imbraced Mankinde the Epitome of the whole Universe For God so loved the World Joh 3.16 that hee gave his onely begotten sonne That whosoever beleeveth in him should not perish but have everlasting life Indeed there is no comfort in the Father without the Son neither can any beleeve in him and through beleeving come to him but by the Sonne for hee dwelleth in light inaccessible whom none can know till the Sonne who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightnesse of his glory Heb. 1 3. and ingraved forme of his person reveale him Yea without the Sonne he is a consuming fire but in him hath proclaimed himselfe to be well pleased So that the knowledge of Jesus Christ is the onely thing that makes us happy Nam omnia habemus in Christo omnia in nobis Christus because we have all things in Christ and Christ is all things unto us He is α Legis ω Evangelij the beginning of the Law Quicquid est veteris Testamenti Christum sonat and the end of the Gospell Velatus in veteri revelatus in novo Testamento vailed and shadowed in the Old revealed and exhibited in the New Testament promised in that preached in this there shewed unto the Fathers in Types here manifested unto us in Truths All the men of note and all the names of Dignity were but types of Iesus Christ for the Tree of Life the Arke of Noah the Ladder of Jacob the Mercy Seat the Brazen Serpent and all such Mysticall Types and Typicall figures that we read of what were they else but Christ obscurely shadowed before he was fully revealed And so all the men of note Noah Isaac Joseph Moses Aaron Joshuah Sampson David Salomon Kings Preists Prophets titles of Dignities names of Honour or whatsoever else was any ways ascribed to any of them to expresse their soveraignty were onely used to expresse those transcendent excellencies which these personall Types did adumbrate and shew most properly to belong unto this King of Kings Isa 9.6 this mighty Counsellor and this Prince of peace Now if we well consider how all those things which the Prophets of old prophesied were to be done by the promised Messiah are all accomplished in the person of Christ wee shall find the Word like a light shining in darknesse clearly declaring unto us that Jesus the son of Mary is the true Messiah For the Scriptures foretell every particular act accident and circumstance that should fall out of importance at his comming incarnation birth life death resurrection and assention Matth. 1 As for example at what particular time hee should appear Matth. 1 18. Matth. 2 1 Gen. 49 10. that he should be born of a Virgin Isa 7.14 That the place of his Birth should be the town of Bethlem Matth. 2 16. Mic. 5 2 That at his Birth all the Infants round about should be slaine for his sake Jer. 31 15. that the Kings of the East should come and adore him Mat. 2 11 and offer Gold and other gifts unto him Luke 2 22. Psal 72. that he should be presented by his Mother in the Temple of Jerusalem Mat. 2 13 14 Mal. 3.1 that hee should flye into Egypt and be recalled thence again Mat. 2 21 Luke 1 17. 3.3 Isa 19.1 Hos 11.1 that John Baptist should go before him and cry in the Desart Isa 40.3 Mal. 3. Mat. 4.12 c. Mat. 5. 1. After this that he should begin his own Preaching in Galilee Isa 9.1 and that with all Humility Quietnesse Mat. 4 23. and Clemency of spirit Isa 42 2. that hee should do strange Miracles Mat. 8 Mark 8 and heal all diseases Isa 35.5 6. that he should dye for our sins Isa 53 That he should be betrayed by his own Disciple Mat. 26. Mat. 26 27. Psal 41 9. that hee should be sold for thirty peeces of silver Zach. 11 12. that with those thirty peeces there should be bought afterward a Potters feild Zach. 11 13. Math 21.7 Matth. 26. 27. that he should ride into Jerusalem upon an Asse before his Passion Zach 9.9 that the Jewes should beat and buffet his Face Mat. 27. and defile the same with spitting upon him Isa 50 6. that they should whip rent and tear his Body before they put him to death Luke 23 33 Isa 53 5 that they should peirce his Hands and his Feet Psalme 22 16. Mat. 27.38 that they should put him to death among Theives and Malefactors Isa 53 12. that they should scorn him and nod their heads at him Mat. 27 39 40 41 42 43. saying He trusted in the Lord let him deliver him c. Psal 22.7 Mat. 27.34 8 that they should give him gall in his meat and in his thirst Vinegar to drinke Psal 69.21 Mat. 27.35 Mat. 27 57 c. that they should cast lots about his Vesture and part his Garments among them Psal 22 18. That he should lye in the Grave of a rich man Isa 53 9. Luke 29 that he should rise again from death the third day as was shadowed in his

be respected then the greatest Peer that is arrayed in gold and pearles if he be destitute of understanding Saint Basil saith Ille intelligens est Basil sup prov 1 qui secundum mentem rationem vivit he is an understanding man not which knowes things but which liveth according to the dictate of his reason and understanding which is an habit Per quem animus ea perspicet quae sunt by which the mind of man doth perceive and see those things which are principia intelligibilia Cicero in Rhetor l. 2. Aristot Aethic in l. 5. intilligible principles as Aristotle saith and Plato hath one excellent observation of the understanding Quód infinitam virtutem in se habet cum nec humana nec divina respiciens satiatur nisi infinitum Deum capiat qui capacitatem ejus ab eo manantem Mag. Mor. c. 34. Intellectus est habitus principiorum impleat infinitam that it hath a most large extent and is never satisfied with the knowledge of any hamane or divine things untill it layeth hold upon the most infinite God which hath enlarged that capacity unto our soules and is only able to replenish the same himselfe and therefore the more that any man understandeth the more he coveteth to understand untill he understandeth God The understanding how insatiable without which we understand nothing but are most truly compared unto the beasts that perish the whole world being no more able to satisfie our understanding then a peck of corn is sufficient to fill up all the Vast Regions that are under the circumference of the highest heaven For the understanding of naturall things indeed this eye of the soule is very peircing sharpe it s like the Eagles eye that can behold sub frutice leporem How sharp our understanding is in naturall things sub fluctibus piscem a hare lurking under the shrub and a fish playing under the wave we will presume to understand the times and seasons Intellectus est vis animi quae invisibilia perspicit Aug. de spiritu anima and the secrets of all Natures works heaven it selfe and all the host thereof is within the reach of our understanding it tells you how far it is to every sphere and it setteth forth the dimensions of every star even to an inch And yet blind man I dare be bold to say it that Aristotle himselfe that great Philosopher knew not all the knowable things in a straw Joh. 3.12 The least entity or invisible being not wholy known by any man and therefore if our understanding be so dimmed and so dulled that we can but scarcely perceive naturall things how shall we be able to understand spirituall which are supra intellectum humanum above all humane understanding because Reason cannot peirce into spirituall things yea all our understanding though it be the eye of our soule yet it is full of darkenesse How dull our understanding is in sprituall things and would soon bring us into the pit of ruin and destruction if the same were not Dei verbo directus spiritu divino illuminatus directed by Gods word and illuminated by this spirit of God which is the spirit of understanding so that indeed it is most truly said of Caelius Rhodiginus Ludovicus Caelius Rhodig leg antiq l. 3. c. 1. de intellectu agente passibili That although the soul of man needeth no other extrinsecall light but only that which is innate if negligence or vice did not corrupt the same to understand those things which are within it as is the soul it self powers habits faculties and all the vertue thereof yet Ad ea percipienda quae sunt supra ipsum to understand those things which are above it and do exceed all humane understanding indiget omnino anima irradiatione ab ipsâ luce veritatis primae The soule doth altogether require to be enlightned with the bright beames of of the first truth Our soules must be enlightned to understand God which is God himselfe or else man shall never be able to attain unto the least measure of the understanding thereof and this irradiation of light from God upon our soules to the inlightning of our understanding is called infusio gratiae ad divina contemplanda the infusion of Gods Grace to inable us to contemplate and to understand spirituall and divine things for we finde the very Apostles themselves could not understand the scriptures untill the spirit of God had opened their understandings Luke 24. 1 Cor. 2.14 because the carnall or naturall man cannot perceive the things of the spirit of God and therefore Saint Paul saith No man can say that Jesus is the Lord but by the holy Ghost no man can beleeve the incarnation passion resurrection and assension of our Saviour Christ and the rest of the mysteries of true Religion but by the speciall helpe and illumination of the spirit of God nay more Psal 119.18.34 verse 73 125.14● Rom 7.14 the Prophet David sheweth that we cannot understand the Law of God which seems to be plain enough without any secret meaning or hidden mysteries unlesse wee be guided enlightned by this holy blessed spirit who is the Instructer which teacheth us Joh. 14.26 16.13 Rom. 8.2 Joh. 6.63 Ezeck 47.1 Joh. 3.5 1 Cor. 3.13 Rom. 8.26 Joh. 15.26 the spirit of life which quickneth us the water which reneweth us the fire which inflames us the comforter which helpes us the Advocate which speaks for us and the everlasting fountain and spirit of Truth from whom all truth and celestial riches do flow unto us and by whom our infidelity is turned into faith our thraldome into freedome our poverty into plentie our barrennesse into fruitfullnesse our sorrow into solace our darknesse into light our misery into mercy our wearinesse into strength our mourning into mirth our death into life our affliction into glorification and our Hell into heaven yea finally by him the Angells are replenished Prophets inspired Scribes are instructed the word is quickned the Church sanctified the hardnesse of heart suppled the weaknesse of faith cherished the darknesse of the soule enlightned and the mist of discomfort dispersed so that by his presence darknesse is expelled and by his favour soules from death and hell are delivered CHAP. IV. OF THE TRINITY IN VNITY GOD is so wonderful saith Saint Gregory Vt semper debet confiderari per studium How comprehensible is our God Greg. in quadam homi●a Esa 6. Ambrose de spirit sanct l. 3 c 22. sed nunquam discuti per intellectum that hee ought alwaies to be considered and admired in our thoughts but never pried into by our understandings for as Saint Ambrose speaking of the Seraphims which Esayas saw both standing and flying saith Si volabant seraphim quomodo stabant si stabant quomodo volabant If they did flye how could they stand and if they stood how did they flye surely