cannot be (r) imagined but by an infinite excefs of power above and beyond all refiftance.

Thirdly, God is yet more properly called Omnipotent, because his own active power extendeth itself to all (s) things; neither is there any thing imaginably poffible which he cannot do. Thus when God feveral ways had declared his power unto Job, Job Job xlii. 1, anfwered the Lord, and faid, I know that thou canst do" every thing. Now that must needs be infinite activity which anfwereth to all kinds of poffibility. Thus the power of God is infinite extenfively, in refpect of its object, which is all things; for whatfoever effects there be of his power, yet ftill there can be more produced; intenfively, in refpect of the action, or perfection of the effect produced; for whatfoever addition of perfection is poffible, is within the sphere of God's omnipotency. The object then of the power of God is whatsoever is fimply and abfolutely poffible, whatfoever is in itself fuch as that it may be; and fo poffible every thing is which doth not imply a contradiction, Again, whatsoever implieth a contradiction is impoffible, and therefore is not within the object of the power of God, becaufe impoffibility is the contradiction of all power. For that is faid to imply a contradiction, which if it were, it would neceffarily follow that the fame thing would be and not be. But it is impoffible for the fame thing both to be and not to be at the fame time, and in the same respect and therefore whatfoever implieth a contradiction is impoffible. From whence it followeth, that it may be truly faid, God cannot effect that which involveth a contradiction, but with no derogation from his power: and it may be as truly faid, God can effect whatsoever involveth not a contradiction, which is the expreffion of an infinite power.

:

Now an action may imply a contradiction two ways, either in respect of the Object, or in respect of the Agent. In refpect of the Object it may imply a

Ff

contra

contradiction immediately or confequentially. That
doth imply a contradiction immediately, which
plainly and in terms doth fignify a repugnancy, and
fo destroys itself, as for the fame thing to be and not
to be, to have been and not to have been. And
therefore it must be acknowledged that it is not in
the power of God (t) to make that not to have
been, which hath already been: but that is no de-
rogation to God's power, because not within the ob-
ject of any power. And he may certainly have all
power, who hath not that which belongeth to no
power. Again, that doth imply a contradiction
confequentially, which in appearance feemeth not
to be impoffible, but by neceffary confequence, if
admitted, leadeth infallibly to a contradiction. As
that one body should be at the fame time in two
diftinct places, fpeaks no repugnancy
fpeaks no repugnancy in terms; but
yet by confequence it leads to that which is repug-
nant in itself; which is, that the fame body is but
one body, and not but one. Being then a covert
and confequential contradiction is as much and as
truly a contradiction as that which is open and im-
mediate, it followeth that it is as impoffible to be
effected, and therefore comes not under the power of
God.

That doth imply a contradiction in respect of the Agent, which is repugnant to his effential perfection; for being every action floweth from the cffence of the Agent, whatsoever is totally repugnant to that effence, muft involve a contradiction as to the *Agent. Thus we may fay God cannot fleep, God cannot want, God cannot (u) die; he cannot fleep, whofe being is fpiritual; he cannot want, whofe nature is all-fufficient; he cannot die, who is effentially and neceffarily exiftent. Nor can that be a dimination of his Omnipotency, the contrary whereof would be a proof of his impotency, a demonftraHeb. vi. 18. tion of his infirmity. Thus it is impoffible for God to (x) lye, to whom we fay nothing is impoffible; and,

he,

he, who can do all things, cannot deny himself. Becaufe 2 Tim, ii. a lye is repugnant to the perfection of veracity, which 13. is effential unto God as neceffarily following from his infinite knowledge, and infinite fanctity. We who are ignorant may be deceived, we who are finful may deceive; but it is repugnant to that nature to be deceived which is no way fubject unto ignorance; it is contradictory to that effence to deceive, which is no way capable of fin. For as it is a plain contradiction to know all things, and to be ignorant of any thing; fo is it to know all things, and to be deceived: as it is an evident contradiction, to be infinitely holy, and to be finful, fo is it to be infinitely holy and deceive. But it is impoffible for any one to lye, who can neither deceive nor be deceived. Therefore it is a manifeft contradiction to say that God can lye, and confequently it is no derogation from his Omnipotency, that he cannot. Whatsoever then God cannot do, whatfoever is impoffible to him, doth not any way prove that he is not Almighty, but only fhew that the reft of his attributes and perfections are as effential to him as his power; and as his power fuffereth no refiftance, fo the reft of his perfections admit no repugnance. Well therefore may we conclude him abfolutely (y) omnipotent, who by being able to effect all things confiftent with his perfections, fheweth infinite ability: and by not being able to do any thing repugnant to the fame perfections, demonftrateth himself fubject to no infirmity or imbecillity. And in this manner we maintain God's Omnipotency, with the (x) best and eldeft, against the worst and lateft of the heathen Authors.

Thus God is omnipotent, and God only. For if the power of all things befide God be the power of God, as derived from him, and fubordinate unto him, and his own power from whence that is deriveɖ can be fubordinate to none, then none can be omnipotent but God.

Ff2

Again,

Again, we fay, that God the Father is Almighty, but then we cannot fay, that the Father only is Almighty for the reason why we fay the Father is Almighty, is because he is God; and therefore we cannot fay that he (a) only is Almighty, because it is not true that he only is God. Whofoever then is God, hath the fame reafon and foundation of Omnipotency which the Father hath, and confequently is to be acknowledged properly and truly omnipotent as the Father is. But we have already fhewed that the Son of God is truly God; and shall hereafter fhew that the Holy Ghoft is also God, and that by the fame Nature by which the Father is God. The Father therefore is Almighty, because the Father is God; the Son Almighty, because the Son is God; and the Holy Ghost Almighty, because the Holy Ghost is God. The Father, Son, and Holy Ghoft are God by the fame Divinity: therefore, the Father, Son, and Holy Ghost are omnipotent by the fame Omnipotency. The Father then is not called Almighty by way of exclufion, but is here mentioned with that attribute peculiarly, (b) because the Power of God anfwereth particularly to the right hand of God, as being the right hand of power. The Father therefore is here defcribed by the notion of Almighty, to fhew that Chrift having afcended into Heaven, and being fet down at the right hand of God, is invested with a greater power than he exercifed before: and that power which was then actually conferred upon him, acknowledgeth no bounds or limits; but all power in the ultimate extent of its infinity is given unto him, who is fet down on the right hand of him who is God the Father; and, being fo, is therefore truly and properly Almighty.

It is neceffary to profefs belief in God Almighty; first, because the acknowledgment of his Omnipo⚫tency begetteth that fear and reverence, fubmiffion and obedience which is due unto his infinite majefDeut. x.17. ty. Our God is a great God, a mighty, and a terrible ;

there

therefore terrible because mighty. I will forewarn Luke xii. 5. you, faith our Saviour, whom ye shall fear: Fear him which after he hath killed hath power to cat into hell; yea, Ifay unto you fear him. Three times we are commanded to fear, and one only reason rendered, but fuffi cient for a thousand fears, the power of him who is able eternally to punish us. God gave a general command to Abraham, and with it a powerful perfuafion to obedience, when he said unto him, I am Gen. xvii. the Almighty God, walk before me, and be thou perfect." It was a rational advice which the Apostle gives us : Humble yourselves under the mighty band of God, that 1 Pet. v. 6. he may exalt you in due time. And it is a proper incentive to the observation of the Law of God, to confider that he is the one Law-giver who is able to James iv. fave and to deftroy.

Secondly, The belief of God's Omnipotency is abfolutely neceffary, as the foundation of our Faith. All the miracles which have been seen, were therefore wrought, that we might believe; and never miracle had been feen, if God were not Omnipotent. The objects of our Faith are beyond all natural and finite power; and did they not require an infinite activity, an affent unto them would not deferve the name of Faith. If God were not Almighty, we should believe nothing; but being he is fo, (c) why should we disbelieve any thing? What can God propound unto us, which we cannot affent unto, if we can believe that he is Omnipotent?

I.

12.

Thirdly, It is not only neceffary in matters of bare faith, and notions of belief, but in respect of the active and operative reliance upon the promises of God. This was the particular confidence of Abraham the Father of the faithful, who ftaggered not at Rom. iv. 20, the promife of God through unbelief, but was strong in 21. faith, giving glory to God, and being fully perfuaded that what he had promifed he was able alfo to perform. The promises of God are therefore (d) firm and fure, because he is both willing and able to perform them.