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of the Nature of God, and the Person of the Father is not here to be repeated, but fupposed; for Christ is set down at the right hand of that God and of that Father, which we understand when we say, I believe in God the Fa

ther. But because there is a difference in the Language of the Greeks be* In the first tween that word which is rendred * Almighty in the first Article, and that Article it is fel, which is so rendred in the sixth, because That

nified Authority Πανοκράτως, * in the fixth of Dominion, This more properly Power in Operation; therefore we have Hallodwados, reserved this notion of Omnipotency now to be explained. See p. 50. And this Diftinction is very material, and much observed by the Greeks; as Dionyfius Areopagita (whosoever that is) in his Bock De Divinis Nominibus, in the 18th Chapter, explicates the dawajaruuiar, or w 6CY7oduvapor, and in the roth Chapter

ay Toxpatwe, as two distinct Names with different Notions of God. of the Naroxagétuz, which we have already conidered be gives this account, To = xác A/y:Đua -7eo giày Zve sev7ex 2g7eeAxl #oay qua83ey a x8cay τα όλα, και ιδρύεται και θεμελιώσαν και σεισφίγλασαν, και αρραγές και ευτή το παν λιγελάσαν και εξ εαυτής τα όλα καθάπερ ο δίλης πανοκρατορικής προάγεσαν, και ας έω/ω τα πάντα καθάπες ας συθμία σαν7οκρατορικών επισρέφεσαν και Γωίγκα αυτά, ως πάντων έδραν σακρατη τα σωεχόμενα πάντα και μίαν σερέχεσαν πάντα σωοχω ασφαλιζομδύω και εκ εωσαν αυτα dextscóva iqtñs, is in 541787.gs isias xurópfece a Satonéats. But of the dwananunia he gives another account, as we Mall see hereafter.

Le

In which, two things are observable; the Propriety, and the Univerfality: the Propriety in the Potency, the Universality in the Omnipotency; first, that he is a God of Power ; secondly, that he is a God of infinite Power. The Potency confisteth in a proper, innate, and natural force or activity, by which we are assured that God is able to act, work and produce true and real effects, which do require a true and real power to their Production : and in respect of this he is often described unto us under the notion of a mighty God." The omnipotency or infinity of this Power consistech in an ability to act, perform and produce, whatsoever can be acted or produced, without any possibility of impediment or resistance : and in this respect he is represented to us as an Almighty God. And therefore such an 'omnipotency we afcribe unto him : which is sufficiently delivered in the Scriptures, first by the

nony of an Angel, For with God nothing Shall be imposible ; fecondMark 10. 27. ly, by the Testimony of Christ himself, who said, With men it is impof

sible, but not with God; for with God all things are possible. Now he, to whom all things are possible, and to whom nothing is impossible, is truly and properly omnipotent. Thus whatsoever doth not in it self imply a ré. pugnancy of being or subsisting, hath in reference to the Power of God a poffibility of Production; and whatsoever in respect of the Power of God hath an impossibility of Production, must involve in it self a Repugnancy or Contradiction.

This Truth, though confessed by the Heathens, hath yet been denied by * The Argu, some of them; but with poor and insufficient * Arguments, that we shall need ments which The nearben no more than an explication of the Doctrine to refute their Objections. used are briefly touched by Plutarch, but were more largely delivered by Pliny. 'Armeñat w 98 Concis) Cerw Kanaopecéxico Trade réyor?i, Ei Orov oita, "iat' to my požas Adipove way owaróv · (So it must be read) gde gos o Odos duc? on why wotehy. 'ETG toile Orós ési forritw xiove pénasvæv, no ģ rüz yuxer, tó xatúpelnou op for, sej o cvartior. Plutarch de plac, Philof. I. 1. 6.7. Imperfectæ verò in homine naturæ præcipua folatia ne Deum quidem poffe omnia. Namque nec fibi poteft mortem consciscere, fi velit, quod homini dedit optimum in tantis vitæ pænis, nec mortales æternitate donare, aut revocare defunctos, nec facere ut qui vixit non vixerit, qui honores geslit non gefferit, nullumque habere in præterita jus præterquam oblivionis : atque (ut facetis quoque argumentis focietas hæc cum Deo copuletur) ut bis dena viginti non fint, ac multa fimiliter efficere non poffe, per quæ declaratur haud dubiè naturæ potentia, idque esse quod Deum vocamus. Plin. Nat. Hift. I. 2. 6. 7. Add unto these that Objection of Elymas the Sorcerer, recorded by Dionysius, Kahri Onair "Eaureces o pár, Ei wav 708 marós isov o Osos wūs négela'To Moj duca atau wegs xato inãs conózy. sordogão ã TW Oew Nawawi ohcarlo, meni dubcat À Olor iau ton ágrácaat. De Divinis Nominibus, cap. 8.

facetis quoque, per quae decore that objection of

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First then we must say God is omnipotent, because all Power whatsoever is in any Creature, is derived from him; and well may he be termed Almighty, who is the Fountain of all Might. There is no activity in any Agent, no influence of any Cause, but what dependeth and proceeded from the prin

cipal

cipal Agent or the first of Causes. * There is nothing in the whole Circum- , ference of the Universe but hath some kind of Activity, and consequently swana on some Power to act ; (for nothing can be done without a Power to do it :) Og deadoris and as all their Entities flow from the first of Beings, so all their several and Star

l os adu?

and is tage, various Powers flow from the first of Powers : and as all their Beings cannot divisi 7 be conceived to depend of any but an infinite Essence, so all those Powers tar o W4176

nãs coreng .. cannot proceed from any but an infinite Power.

Top Xeon that

du cepelv, aar' om vegegi, rolixli in aiot nixli, (W71xbw, jsouadin orucene ty e xH • Kas cento 3, i gépig eittiv, có troue docócury, sis to eiros e xei a God op caseporis dwánews. Dionys. Areopag. De Divin. Nom. cap. 8.”

Secondly, God may be called omnipotent, * because there can be no re- *Neque enim sistance made to his Power, no ion to his Will, no rescue from his

no reta finim his veraciter ob Hands. The Lord of hosts hath purposed, and who Mall difannul it? his omnipotens, hand is stretched out, and who shall turn it back? b He doth according to nifi qui

quid vult pohis wili, in the army of heaven, and among the inhabitants of the earth : Fett: nec po and none can stay his hand, or say unto him, What dost thou? According luntate cujufto the degrees of Power in the Agent and the Resistent, is an Action per- piam creatu

T ræ voluntatis formed or hindred: if there be more degrees of Power in the Resistent than omnipotentis the Agent, the Action is prevented; if fewer, it may be retarded or debili- impeditur eftated, not wholly hindred or suppressed. But if there be no degree of Power Enchadzaut: in the Resistent in reference to the Agent, then is the Action totally vigo- cap. 96. rous; and if in all the Powers, beside that of God there be not the feast den 19. 14. 27:

b Dan. 4. 35. gree of any resistance, we must acknowledge that Power of his, being above all opposition, to be infinite. As Jehosaphat said, c In thine hand, O-2 Chron. 20. God, is there not power and might, so that none is able to withstand thee? From hence there is no difficulty with God to perform any thing; no greater endeavour or activity to produce the greatest than the least of Creatures : but an equal facility in reference' unto all things : which cannot be † imagined but by an infinite excess of power above and beyond all re- † Nifi omnisistance.

potens effet, Thirdly, God is yet more properly called omnipotent, because his own demque facia

non unà câactive Power extendeth it self to all I things; neither is there any thing ima- litate fumma ginably possible which he cannot do. Thus when God several ways had ain

ad atque ima fe

cisset. Fuldeclared his Power unto Job, d Job answered the Lord, and said, I know gent. de Fide that thou canst do every thing. Now that must needs be infinite activity ad Petrum,

cap. 3. which answereth to all kinds of possibility. Thus the power of God is infi- Cuis eft nite extensively, in respect of its object, which is all things; for whatsoever omnipotens effects there be of his power, yet still there can be more produced; inten- nifi qui.com

nia poteft ? fively, in relpect of the action, or perfection of the effect produced : for S. Aug. de. whatsoever addition of perfection is possible, is within the sphere of God's Trin. lib. 4. omnipotency. The object then of the Power of God is whatsoever is fim-d mob'az. 1, 2: ply and absolutely possible, whatsoever is in it self such as that it may be ; and fo possible every thing is which doth not imply a contradiction. Again, whatsoever implieth a contradiction is impossible, and therefore is not within the object of the Power of God, because impossibility is the contradiction of all Power. For that is said to imply a contradiction, which if it were, it would necessarily follow that the same thing would be and not be. But it is impossible for the same thing both to be and not to be at the famë time and in the lame relpect : and therefore whatloever implieth a contradiction is impossible. 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 whatloever involveth not a contradiction, which is the expression of an infinite Power.

Now an action may imply a contradi&tion two ways, either in respect of

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the Object or in respect of the Agent. In respect of the Object it may imply a contradiction immediately or consequentially. That doth imply a contradiction immediately, which plainly and in terms doth signifie a Repugnancy, and so destroys it self, as for the same thing to be and not to be, to have

been and not to have been. And therefore it must be acknowledged that it *Tá xelords is not in the Power of God * to make that not to have been, which hath ex cidéxiy already been : but that is no derogation to God's Power, because not within

o cat, do the object of any Power. And he may certainly have all Power, who hath idős 'Ayú the Ob) Ja. Móvo gs not that which belongerh to no Power. Again, that doth imply a contraat sy @sos, diction consequentially, which in appearance seemeth not to be impossible, ssestre). 'Ahotele but by necessary consequence, if admitted, leadeth infallibly to a contraé as av as- diction. As that one Body should be at the fame time in two distinct places,

hic. speaks no repugnancy in terms ; but yet by consequence it leads to that Eud. 1.5.6.2. which is repugnant in it self; which is, that the fame Body is but one Body, Quifquis di- and not but one. Being then a covert and consequential contradiction is as cit, Si omnipotens eft much and as truly a contradiction as that which is open and immediate, it Deus, faciat followeth that it is as impossible to be effected, and therefore comes not ut quæ facta

under the Power of God.

douche Dower of God sunt facta 4 non fuerint, non videt hoc se dicere, fi omnipotens est faciat ut ea quæ vera sunt eo ipso quo vera sunt falsa fint. S. Aug. contra Fauftum, 1. 26. c. 5. It is granted therefore to be true, which Pliny objects, Deum non facere ut qui vixit non vixerit, qui honores geslit, non gesserit; as this proves nothing against Omnipotency because it is no Act of Fossibility. Had the Aet objected been feizable, and God had not the Power to effect it, then had he wanted some Power, and consequently had not been omnipotent. But being it is not want of Power in the Agent, but of Possibility in the object, it proveth no Deficiency in God.

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That doth imply a Contradiction in respect of the Agent, which is repugnant to his essential Perfection; for being every Adion floweth from the

Ellence of the Agent, whatsoever is totally repugnant to that Essence, must *Neque enim involve a Contradiction as to the Agent. Thus.we may fay God cannot & vitam Dei & præfcienti- sleep, God cannot want, God cantot * die; he cannot seep whose Being is am Dei sub ial; he cannot want, whose Nature is all-fufficient ; he cannot die, who neceffitate is essentially and necessarily existent. Nor can that be a Diminution of his ponimus fi dicamus, Ne- Omnipotency, the contrary whereof would be a Proof of his Impotency, a ceffe eft De- Demonstration of his Infirmity. Thus it is a impossible for God to t Lye, to um semper vivere & cun- whom we say nothing is impossible; and, he who can do all things, b cannot eta præfcire, ficut nec potestas ejus minuitur, cùm dicitur mori fallique non poffe. Sic enim hoc non poteft, ut potiùs fi poflet, minoris esset utique potestatis; Rectè quippe Omnipotens dicitur qui tamen mori & falli non poteft. Dicitur enim Omnipotens faciendo quod vult, non patiendo quod non vult. Quod fi ei accideret, nequaquam effet Omnipotens. Unde propterea quædam non poteft quia Omnipotens eft. Aug. de Civ. Dei, l. 5.6.10. Nam ego dico quanta non possit. Non poteft mori, non poteft peccare, non poteft mentiri, non poteft falli. Tanta non poteft, quæ fi poffet non effet Omnipotens. Autor. Serm. 11-9. ad Temp.

a Heb. 6. 18.

Nunquid mentitur Deus ? Sed non mentitur ; quia impossibile est mentiri Deum. Impossibile autem istud nunquidnam infirmitatis eft? Non utique ; Nam quomodo omnia poteft, fi aliquid efficere non poteit? Quid ergo ei impoflibile ? Illud 'utique quod natura ejus contrarium eft, non quod virtuti arduum. Impossibile, inquit, eft ei mentiri, & inpossibile iftud non infirmitatis est, sed virtutis & majeftatis ; quia veritas non recipit mendacium, nec Dei virtus levitatis errorem. S. Amb. Annot. in Num. Si volunt invenire quod Omnipotens non poteft, habent prorsus, ego dicam, mentiri non poteft. Credamus ergo quod potest non credendo quod non poteft. S. Aug. de Civ. Dei, I. 22. C. 25. 02. Tim. 2. 13. This was the Argument of Elymas the Sorcerer before-mentioned, to which Dionysius gives this answer, 'H écw 78 äamnois xmlnois canoesces isir. Qorýdera öv isive e os no candesces #xalwais 7070 alwois. Ei toiven scandesce y ésto, ĝ águrpis ad candesos ov7 @ rlweis, er tő ov7 G CATETEGY Ó Osos Š druaj w To Ming siya sx psov, as v tis Quién tò un ducat 8 duba), rj to len cidévous xa ségreu sx oidev. De Divin. Nom. cap. 8. Deepelius xj ŐTT ý duce aigese s osos, éta osas Osos dwerele cu mai civas osos. BigS_aigegy opó i ords, 'x éso Océs. Orig. cont. Cell. 1.5. Jobius gives this Solution 10 the same Objection. "A api mein dusca's to Señor raw Toe MÁTE 7970 ési NÝTE dewa?ão ows upescérou, wś go upisane za oqueocas Odor e a Tev, naj tegar, cyclórnia *x7wois, je me saadetav trūdo globas; 117o duen @ j breve y raj róyou wis ráte węímovic, o'tis my careerse un par deuigelnuátwy to v/a devulu a ote Egae). Job. de Verb. Incarn. 1. 3. apud Photium in Biblioth. 'O 'Afisoxos onos nei Oeš se talegs, 'Ey ois aducelov toraat Osów • sx á téveser Tiva xalaγορών Τσακραίες δωάμεως, αλλά μεγίσω ρώμω, ότι ανεπίδεκτός έσι τα ψίδες και ταληθείας πωλης" Και αλλαχόσε 5 ταύτίω οχυρών τ' έννοιαν έφη. 'Εαν άρνησώμεθα αυτόν οnivGπισός μψει αρνήσαι ο εαυτόν και δώα. Και το δ εκ αθενείας isin vidažos, aa' crutegbanty igú, ötı 6x éxwes te dev Qúcu faul is grárraf. Ifid. Pelus. Ep. 335. 1.3. Theodoret upon that place of S. Paul, It is impoffible for God to lie, Ovx ústavis to id walov, care änya ww To desxius dewasa Tóv. Cítw go, pnoin, isiv antes wis duc Toy elves frūdo c ate sfuéat W07ė. To duoc tov áza (ita lege non adus? δν) ή αληθείας δια το αδιωάτα (ημαίνε 3. And upon that, He cannot deny himfelf, πάλιν εν τo και δώα 3 τ απήρε διαMews waságxu dynastikov, orr. Theod. Dial. 3.

deny

deny himself. Because a Lye is repugnant to the Perfection of Veracity;
which is essential unto God as necessarily, following from his infinite Know-
ledge, and infinite Sanctity. We who are ignorant may be deceived, we
who are sinful may deceive; but it is repugnant to that Nature to be decci-
ved which is no way subject unto Ignorance; it is contradictory to that Er-
fence to deceive, which is no way capable of Sin. For as it is a plain Con-
tradiction 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 sinful, so is it to be infinitely holy and deceive.
But it is impossible for any one to lye, who can neither deceive nor be de-
ceived. Therefore it is a manifest Contradiction to say that God can lye, -
and consequently it is no Derogation from his Omnipotency, that he cannot.
Whatsoever then God cannot do, whatsoever is impossible to him, doth not
any way prove that he is not Almighty, but only Thew that the rest of his
Attributes and Perfections are as essential to him as his Power ; and as his
Power suffereth no resistance, so the rest of his Perfections admit no repug-
nance. Well therefore may we conclude him absolutely * omnipotent, who * Theodoret
by being able to effect all things consistent with his Perfections, fheweth in- having pro-
finite Al lity: and by not being able to do any thing repugnan

nt to the same of
to the form ved that there

le were many Perfections, demonstrateth himself subject to no Infirmity or Imbecillity: things which And in this manner we maintain God's Omnipotency, with the + best and fell not under

and the Power of eldest, against the worst and latest of the heathen Authors. .

God, at last

thusconcludes, Πολλά τoίνω βρήκαμαν αδώαλα όντα, το πανίοδωάμω Θεώ. 'Αλλα το μη δωηθώαι τί τέτων, απάρε δωάμεως, εκ αθεveids Texpeñador o toj yo dwnblicon, ádwarías dámslev, š duwénews. "Ori TÁTwo fraser To Grgerlov Orš xngútlet sjáva addolw7ov. Dial. 3• And Origen cont. Cell. I. 3. gives this for the Christian's general Rule. Arua 7'xal sãs wánice

Otos & tụ huu áo© T8 Đọc & 04, * 18 yo69, ẩm da, x 18 Cocos you 8% this@2. And the words of Cellus, though ill intended, are yet very true. 'Auto'g Oids) isy wevwv @v7wy aóra, ód ev gv oia te ago ao low side wag' sau ton ipgecuat. Apud Orig. 1.4. And so Origen in his Answer confesses. 'Anne xj xab' nuäs sidevoia de agorolov šte wag fatih tercrantas isu Orbs... f It was the constant Opinion of the most ancient Heathens, as appeareth by Homer, who expresseth it plainly, Odyff. x.

-Χαλεπόν τορύσων

"Ardecor ge funcion, Jeor de re már?c dretanou. And the same fense is attributed to Linus in a Distich cited for his by Stobæus; but may rather be thought to have been made by some of the Pythagoreans. For this was the plain Doctrine of Pythagoras, who taught his Scholars to believe Miracles, and to doubt of nothing said to be done by the Gods, because all things were possible to them ; Oú gS fiyaa

de a dwalce o Irão, (vel potiùs tris Frois) tai jadwala, wawes orea'ro's Codigopfúrs, aand worla duwala ry in dexon nj with iso itāv, à crtivos para a circu Alivy, ési pifcicu Pows noiva,

"Entea xen aránt érő óx is ideal deat7or.

'Pozdrce Weine Otő tedéco, saj úvóvulov sider. Tamb. de Vit.:Pythag. c. 28. So Epicharmus a Disciple of Pythagoras : ’Adóve?ov dey Os . so Pater Omnipotens, and Jupiter Omnipotens, familiar in Virgil and the Poets before and after him. These do far out-weigh the authority in Plutarch, and that of Pliny, with the addition of Galen, who opposeth the Opinion of the Philosophers to that of Moses exprefly, and to our Saviour obliquely; Ου δ δη το βεληθώαι, τοιαύτας χυει μόνον ώταρκες· έδε γδα Τσέτραν εξαίφνης εθoλήσιεν, άνθρωπον ποιήσαι δωατων aut. Which seems to be opposed to those words of our Saviour, God is able to raise children unto Abraham oat of thef Stones. Kai T&T {s: xed 3 T5; Maria ozas 8 au 7-ae TATTO i + &AAaa aagEAAgly ; B7x42Agepilowy Ty's aei Qúcews aósos docepies. To je gs cigxa to Brano liw as Oddr xoguiron t' Calw, si do oübus rexérung wer7 gS &ναι τω Θεώ δμωατα νομίζα, κάν και η τέφρων ίππον ή βύν εθέλει ποιών ημάς δ' έχ έτω γινώσκομεν, αλλ' είναι γάρ τινα λέ[οpeste cduícia púru; xj rótors unda ini yuqGv óras À osoy ára' i'ne op dwa?ão fué at To Béalon aigtas. De Ulu Part. l. 11.

Thus God is omnipotent, and God only. For if the Power of all things · beside God be the Power of God, as derived from him, and subordinate unto

him, and his own Power from whence that is derived can be subordinate to none, then none can be omnipotent but God.

Again, we say, that God the Father is Almighty; but then we cannot say, that the Father only is Almighty : for the Reason why we say the Father is Almighty, is because he is God; and therefore we cannot say that he * only * Non ergo is Almighty, becaule it is not true that he only is God. Wholoever then is ?.

debit quamli

bet creaturam five cæleftem five terrestrem dicere Omnipotentem, nifi folam Trinitatem, Patrem scilicet & Filium & Spiritum San&tum. Non enim cùm dicimus nos credere in Deum Patrem Omnipotentem, ficut Hæretici Ariani, negamus filium Omnipotentem; aut Spiritum Sanctum. Author Lib. de Symbolo ad Catechum. l. 2. C. 3. :PP

God,

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God, hath the same reason and foundation of Omnipotency which the Father hath, and consequently is to be acknowledged properly and truly omnipotent as the Father is." But we have already thewed that the Son of God is truly God; and shall hereafter shew that the Holy Ghost is also God, and that bv the same 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 Ghost are God by the fame Divinity: therefore, the Father, Son, and Holy Ghost are omnipotent by the same Omnipotèncy. The Father then is not called Almighty by way of exclusion, but is here

mentioned with that Attribute peculiarly, * because the Power of God an* Nor is it untualim o swereth particularly to the right hand of God, as being the right hand of ther Authors power. The Father therefore is here described by the Notion of Almighty, to make use to fhew, that Christ having ascended into Heaven, and being fer down at of the word Omnipotens, the right hand of God, is invested with a greater Power than he exercised

in re- before: and that Power which was then actually conferred upon him, aclation to the knowlcdgeth no Bounds or Limits ; but all Power in the ultimate extent of present occaSion, than in its infinity is given unto him, who is fer down on the right hand of him reference to who is God the Father ; and, being fo, is therefore truly and properly Althe Perfon who is said mighty... o be omnipotent ; as is observed by Servius upon that Verse of Virgil, Æneid. 9. ,

• Jupiter omnipotens audacibus annue cæptis. Hoc epitheton interdum ad gloriam nuninis ponitur, interdum ad caufam dicentis. Namque hoc loco dicendo omnipotens oftendit eum .etiam his qui per se minùs valent præftare poffe virtutem.

It is necessary to profess Belief in God Almighty ; First, because the acknowledgment of his omnipotency begertech that Fear and Reverence, Sub

mission and Obedience which is due unto his infinite Majesty. Our God is a Deut. 10. 7. great God, a mighty, and a terrible ; therefore terrible because mighty. I Luke 12. 5. will forewarn you, faith our Saviour, whom ye shall fear : Fear him which

after he hath killed bath power to cast into hell, I say unto you fear him. Three times we are commanded to fear, and one only Reason rendred, but fufficient 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 powerGen. 17. 1. ful persuasion to Obedience, when he said unto him, I am the almighty

God, walk before me, and be thou perfect. It was a rational Advice which 1 Pet.5.6. the Apostle gives us. Humble your jelves under the mighty hand of God,

that he may exalt you in due time. And it is a proper Incentive to the ob

fervation of the Law of God, to consider that he is the one Law-giver who 4. 12. is able to save and to destroy.

Secondly, The belief of God's Omnipotency is absolutely necessary, as · the foundation of our Faith. All the Miracles which have been seen, were

therefore wrought, that we may believe ; and never Miracle had been seen, 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

Assent unto them would not deserve the Name of Faith. If God were nor * This was Almighty, we should believe nothing; but being he is fo, * why should we the Argument disbelieve any thing? what can God propound unto us, wbich we cannot afwhich the Py- fent unto, if we can believe that he is Omnipotent? thagoreans used, who believed many miraculous Actions, which others looked upon as fabulous ; because they would disbelieve nothing which was referred to the divine Power: and the reason of that was, because they thought all things possible to God, as we fhewed before. Two TOISTWv ä (saith lamblichus, having related several strange Actions either fabulous or miraculous) dexørTWY Mubarão dzunuovoúrou as under crisøv785 , to år eis to Icon sydyn). And whereas others looked upon them as weak and imple People for giving credit to ach fabulous relations, προς σαν?α τα τοιαύτα όχι αυτες δυηθες νομίζεση, anda to's út 15887as. Tambi. de Vit. Pythag. cap. 28.

Thirdly,

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