A55308:143
Speculum theologiæ in Christo, or, A view of some divine truths which are either…
Speculum theologiæ in Christo, or, A view of some divine truths which are either practically exemplified in Jesus Christ, set forth in the Gospel, or may be reasonably deduced from thence / by Edward Polhill ..., Esq.
London: printed by A.M. and R.R. for Tho. Cockerill, 1678
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.
Chap. 6 The Power of God manifest in Christ. In his Incarnation and Conception. In his Miracles. These were true in the History. True in the Nature of Miracles. They were numerous and great. They were suited to the Evangelical design. Divine Power manifest in converting the World; notwithstanding its deep Corruption, and the opposition of Potentates and Philosophers to the Gospel. The instruments mean, that the Power might be of God. The Gospel proposes super-rational Mysteries, super-moral Virtues, super-mundane rewards; things so much above us, that without a Divine Power the proposal would have been fruitless.
IN the next place I come to consider the Power of God. Power being a Perfection, must needs be in him, and being (as all other Attributes are) his very Essence, it must needs be infinite. The very light of Nature reveals this Attribute. In the Grecian Philosophers he is called [Greek or Hebrew], Omnipotent; Nihil est, quod Deus efficere non posset, saith Tully. Ludovicus Vives wonders,1 that so learned a Man as Pliny should cavil at Gods Omnipotence, as if he could not do all things, because he could not dye. In Scripture he is called Gibbor, a mighty one; Shaddai, an All-sufficient God: he is the only Potentate, 1 Tim. 6.15. He can do every thing, Job 42.2. Nothing is too hard for him, Gen. 18.14. Power belongeth to him, Psal. 62.11. Whatever is an act of Power, ⟨p. 100⟩that he can do; that he cannot do contradictories, is not Impotency, but Power and Perfection: for him to lye, were to deny his own Truth; for him to dye, were to cast off his Immortality; for him to make a thing be, and at the same instant to make it not to be, were to act repugnantly, and overturn his own action. These argue Impotency, not Power. We may more properly say, that these cannot be done, than that God cannot do them: he can do all things, which being done, do argue Power or Perfection; but what argues Impotency, can no more fall upon him, than darkness can seize upon the Sun.