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CALVIN, 4. « Now if any man inquire 4. “God hath all life, glory, the cause whereby he both was goodness, blessedness, in and of once led to create all these himself; and is alone in and unthings, and is now moved to pre- to himself all-sufficient, not serve them ; we shall find that standing in need of any creahis alone goodness was that tures which he hath made, not which moved him to it." . deriving any glory from them,

Inst. B. 1. ch. 13. sec. 5. but only manifesting his own s6 But we must keep modes- glory, in, by, unto, and upon ty, that we draw not God to them.” yield cause of his doings, but let Con. P. C. U. S. ch. 2. sec. 2. us so reverence his secret judg- Say. Plat. ch. 2. sec. 2. Con. C. ments, that his will be unto us Scot. ch. 2. sec.2. a most just cause of all things.” « God is all-sufficient in him Inst. B. 1. ch. 17. sec. 1. self.”

Con. of Helvetia. “ By whom we confesse and beleeve all things in heaven and earth, as well visible as invisi. Ble, to have been created, to be retained in their being, and to be ruled and guided by his inscrutable providence, to such end, as his eternall wisdome, goodnesse, and justice, hath appointed them, to the manifestation of his glory."

Con. C. Scot. A. D. 1581. 5. There is one divine es- 5. The Father, Son, and Holy sence, subsisting in three dis- Ghost are one God, in three tinguished, but not divided.per- persons, of incommunicable sons, the Father, the Son, and properties, not divided, nor inthe Holy Ghost, to each' of termixed, but co-eternal, cowhich appertains some incom- essential and co-equal. municable property.

Con. R. D.C. Art. 8. Con. P. Inst. B. 1. ch. 13. sec. 2 and 6. C. U. S. ch. 2. sec. 3. Con. C.

Scot. and Say. Plat. ditto. Not one of the confessions speaks of society in the Godhead, or of friendship between the three which constitute one mind.



OTHERS. 4. God's happiness consists 4. “ Consider the source of in his holy exercisés, “ so that the divine blessedness. God it is not strictly true, that crea- is love, and all his happiness tures add nothing to the enjoy- flows from the perfect gratifiment or happiness of God, cation of all his benevolent even his essential happiness; feelings. But these could never and that he would have been as have been completely gratified, completely blessed for ever, as without displaying all his perhe really is, had there been no fections in the work of creation. creatures.” He can be said to God being from eternity allbe independently happy, in this sufficient and infinitely benevosense alone, that he has power lent, must have had an infiniteto do all his pleasure.

ly strong propensity to exert Syst. Vob. 1. p. 89, 90. his omnipotent power in the

production of holiness and happiness. Hence it was morally impossible, that he should have been perfectly blessed, without devising and performing the work of creation."

Emmons, p. 120. 5. The one God exists in 5. The Father, Son, and Hothree distinct subsistences or ly Ghost are three distinct persons; and it is highly pro- agents, or persons : and the dibable, “ that this distinction of vine blessedness arises from three in one, is that in which the perfect state of society the most happy and perfect 80- which subsists between the ciety consists, in which love and three, and the perfect satisfac- , friendship is exercised to the tion which each feels in the highest perfection, and with conduct of each, while it is the infinite enjoyment and felicity." office of one to create, of the

System, Vol. 1. p. 97, 104. second to redeem, and of the and Vol 2. p. 244.

third to sanctify.

Emmons, th, 90, 104 and 107.

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CALVIN, 6. “ The Father is of none, 6. “ The Son is eternally bethe son is of the Father, and the gotten of the Father; the Holy Spirit is of both.”

Ghost, eternally proceeding B. 1. ch. 13. sec. 18. from the Father and the Son." 66 We teach that there is but Con. P. C. U, S. p. 16 and 163. one essential God, and there. Church of England, Art. 2 and fore that the essence as well of 6. Say. Plat. ch. 2. sec. 3. Con. the Son as of the Holy Ghost is C. Scot. ch. 2. sec. 3. and Con. unbegotten. But for so much R.D. C. Art. 8. See also the as the Father is in order first Nicene creed, and that of St. and hath of himself begotten his Athanasius, A. D. 333.* wisdom, therefore rightfully it is above said that he is counted the original and fountain of all the Godhead.”

B. l. ch. 13, sec. 25. 7.6 When we give fore- 7. With God, foreknowledge knowledge to God, we mean and predestination are simultathat all things always have been neous. and perpetually do remain un- Con. P. C.U.S. p. 17, 25, and der his eyes.”

166. Con. C. Scot. and Say. Plat. B. 3. ch. 21. sec. 5. ch. 3. sec. I and 2.

• The 3d chap. of the latter confession of Helvetia," contains the sum of Calvinistic doctrine upon this subject. “We neverthelesse beleeve and teach, that the same infinite, one, and indivisible God is, in persons, inseparably and without confusion distinguished into the Father, the Son and the Holy Ghost, so as the Father hath begotten the Son from everlasting, (the Son is begotten in an unspeakable manner) and the Holy Ghostproceedeth from them both, and that from everlasting, and is to be worshipped with them both. So that there be not three Gods, but three persons consubstantiall, coeternall, and coequall, distinct as touching their persons, and in order, one going before another, yet without any inequalitie.” The Con. of Basil, Bohemia, France, England, Auspurge and Wirtemberge teach the same.



OTHERS. 6. Dr. H. thinks those who 6. " We feel constrained speak against the eternal filia- to reject the eternal generation tion of the Redeemer censure- of the Son, and the eternal proable.

cession of the Holy Ghost."* Syst. Vol. 1. p. 447. Emmons, t. 103 and 104.

7. The foreknowledge of 7. By knowing himself, God God, is, in the order of nature 6 must necessarily know all subsequent to predestination. possibles."

" Besides this he Syst. Vol. 1. p. 110. T. Wil. must know his own designs, liams' Sermons, p. 111.

which is properly termed foreknowledge."

Emmons, p. 21.

* " To suppose, that the Son, with respect to the divine nature, was begotten of the Father, and that the Holy Ghost proceedeth from the con. currence of the Father and the Son, is to suppose, that a Trinity of persons is not founded in the divine nature, but merely in the divine will. For, on this supposition, if the Father had not pleased to beget the Son, and the Father and Son had not pleased to produce the Holy Ghost, there could have been no Trinity of persons in the Godhead. Besides, this opinion sets the Son as far below the Father, as a creature is below the Creator ; and sets the Holy Ghost as far below the Son, as he is below the Father ; or, rather, it makes the Holy Ghost the creature of the creature.” Emmons, p. 103, 104.





CALVIN, 1. There is an eternal divine 1. “ God from all eternity determination, which respects did by the most wise and holy all beings, actions and events.* counsel of his own will, freely B. 1. ch. 16, and B. 3. ch. 22. and unchangeably ordain what

soever comes to pass.”

Con. P. C. U. S. p. 16. Say. Plat. p. 21. Con. C. Scot. ch. 3.

sec. 1. 2.66 The will of God is so the 2. According to his decree, highest rule of righteousness, God “made heaven, earth, and that whatsoever he willeth, even all other creatures of nothing, for this that he willeth it, it when he saw it fit and conveniought to be taken for righteous. ent, and gave to every one his When, therefore, it is asked, being, forme, and divers offices, why the Lord did it, it is to be that they might serve their Creanswered, because he willed it. ator : and he doth now cherish, But if thou go further in ask- uphold, and governe them all, ing why he willed it, thou askest according to his everlasting some greater and higher thing providence and infinite power; than the will of God, which can- and that to this end, that they not be found.”

might serve man, and man might Inst. B. 3. ch. 23. scc. 2. serve his God.

Con. of Belgia, Art. 12. A.

D. 1566. 3. “ Predestination we call 3. “ It is not consistent with the eternal decree of God, the perfection of God to ascribe

* CALVIN'S PREMONITION. “ First, therefore, let this be before our eyes, that to covet any other knowledge of predestination than that which is set forth by the word of God, is a point of no less madness than if a mari should have a will to go by an impassable way, or to see in darkness.” “ Let us willingly abstain from the searching of that knowledge, whereof the excessive coveting is both foolish and perilous, yea, and deadly.'s B. 3. ch. 21. Sec. 2.

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