complained of by fome Weathercockes, who can rather turn then crow, fome froward children who bite their mothers breafts, or vipers who Would eate a way to their own preferment thorow their mothers Bowels. It is not for want of pride or ignorance that these afflict your doores and eares with unneceffary complaints,which they prove just as Erucius did kis againft Rofcius, who when he was asked who told him fo, he answered, No body; and when it was demanded how the accufation would be proved, answered, In truth I know not. What is this (faith Tully pro Sexto Rofcio) but to abuse the Laws and Judges, to object what you cannot prove, nay, do not fo much as endeavour to prove? It may be you will reply as Hazael did, Am I a dog that I should be acceffary to any grievous or unrighteous Decree? You know what Hazael did; and you know that Asa was a good man,and yet a Perfecutor. But I hope that as you have been zealous for the Refor mation, Jo you will be zealous for the prefervation of the Univerfity, which is the earnest de fire and prayer of Sir, Your thankfull Servant Fr. Cheynell. To the Reader. I must entreat you not to mistake the Prin ters over fights for my dictates. I was fel dome here to overlook the Preffe,and can only glance over the Book now with a running eye. I leave it to your candor and running to correct ordinary flips, but before you set your felf to read be pleafed to correct thefe 3. places. In page 35. line 22, Net is left out, and for in line 23. read both thus, [Not as the fpirit of difobebedience acts in children of wrath, for we,&c.] In the Margin, page 28.b read thus, Actus divini confiderati fecundum:d quod funt. In the Margin, pag. 370. For Pultum ocera read sultum opera. The God of wisdome bleffe our endeavours. The grace of Chrift, the love of the Father, and Communion of the holy Spirit is the best portion; let us all beg it for our felves, our friends, and our pofterity in these evill daies, and the Lord fend us a grations returne of all our Prayers at the Throne of grace, that we may all find grace and mercy in this time of need. March 26. 1650. CHAP. I. The Godhead is Spiritual,Infinite,Incomprehenfible. 24 E read of the eternal Godhead in the Book of the Creature, Rom. 1. 20. and therefore I prize Philofophy because it is fubfervient to Divinity; nay that Philofophy which manifefts the Eternal Power and God-head of our great Creator is indeed and Truth, nothing else but Natural Divinity:This Natural Divinity is called The truth, Rom. i. 18. and it is a Divine Truth, because it doth declare. το γνωςον * Θε8, all chat can be known of God by the light of nature, Rom. 1. 19, 20. I fubfcribe to that of Clemens Alexandrinus: We ought not to fwear allegiance to any fect of Philofophers, whether Stoicks, Epicures, Platonifts or Peripatetiques, but we must select and embrace whatsoever is true and faithfully delivered concerning God by any bia etiani Sect; and the Truth felected out of all non Chris -Sects is not vaine Philofophy, but Natural Atianis faDivinit B a Prover miliaria Divinity. There is fomething of the I apud Terof God & Law of Nature written i mage tullianum, Deus videt our hearts and confciences, as is evident b Deus red- common experience and plain teftimonie det, fi De- of the word of God, and therefore th us volue Scripture doth not condemn all Philofo rit, quod Deus de- Phy, but vain Philosophy, Colof.2. derit, Deo commendo, Deus inter nos judicabit, &c. id ipfum de inon ftrant. Summum illud & æternum neque mutabile neque in teriturum. Tacitus, τὸ μήτε αρχίω μήτε τέλΘ ἔχον Thalc “ πάνθ' ὁρῶντα, καυτὸν ἐχ ερώμενον. Philemon, Nec vero Deus qui intelligitur a nobis alio modo intellig poteft quàm mens foluta quædam & libera fegregata ab omn concretione mortali,omnia fentiens & movens. Cicero. Plato in Phædro & lib. 10. de legibus. Vide Clem. Alexand,lib. 1.Stro mat. Gen. 9 6. Jam. 3.9. Rom. 2. 14, 15. Vide fis dicta Poetarum apud Stobæum ab. H. Grotio emendata. Aquin Contra Gent. R. de Sabunde de Theologia Na turali.A- S. Eugubinus de perenni Philofophiâ. G.Pacardum de Theolog. Naturali. P. Mornaum. Aug. de Civit. Dei. Theo doret, de curand. Græc. affe&tibus Clem. Alexand.Bafilium, &c. ὁ Θεὸς ἐ. δενὶ ἔοικε, These natural notions of the eternal Godhead fhould excite us to enquire farther after God as the Apostle fhewes in Acts 17. ver. 27. because though our natural notions concerning God are true, yet they are fuch imperfect and obfcure notions, or rather hints, that we are by reason of the corruption of our nature, very apt to abuse them,and therefore we must regulate them by the Word of God. The Godhead is Spiritual,and therefore weg au- invisible; the Profeflors of Wisdome be came Tòv ådris inuadeir ♫ cinöv© Súvara, uti Antiphanes Socraticus, ὡς πω μέγας τις καὶ δυνατὸς φανερός, ὁποῖο απ' το μορφω αφανής. Xenophon. came fools,when upon a clear fight of fome invifible things of God they changed the glory of God into a vifible Image made like unto corruptible man, and unreafonable creatures; fuch Images are both Artificial and Real lyes; for by making Images of God, these learned Fools changed the truth of God into a Lye, and then adored and worshipped their own lyes, Rom. 1.20, 23, 25. C Tunc cùm inæ❤ vocat Lu The Godhead is Infinite, and the Im- dignè De menfity of Gods perfection cannot be mea- um æstifured by any created understanding. God mamus is great, and his greatneffe is unfearchable, ftimabile Pfal. 145.3. The greatneffe of God is not dicimus. a greatneffe of Bulk and Quantity, but of HæbreoPerfection and Excellencie; he is great in rum Deum Power, and his understanding is Infinite, rowser Pf. 147.5. and therefore his understanding cianus Diis unfearchable,lfa 40.28 when menand An- on Caflius gels fearch fartheft into Gods perfection, approval they do most of all discover their own im- de inperfection, for God will make them know & inconthat the fecrets of his wisdome are double to spicuum. that which they behold, and that it is impof- Theologia fible by our most accurate difquifition to notitias finde out the Almighty unto perfection, Job naturales excoli, & ir. 6, 7. but we may find him out unto fal- confirmar: vation in the holy Scriptures. B 2 effabilem eus ele If D |