3. When the Latin and English are compared with each other: Latin. Incorporeus, impartibilis, impassibilis. In unitate hujus Divinæ Naturæ. II. Theological Terms. OεLórns, GODHEAD. English. Without body, parts, or passions. In Unity of this GODHEAD. Of one substance. ὑπόστασις', ὑφιστάμενον, πρόσωπον, Person. ovoía, essence, substance. opoovaios, of one substance. ópotovσoç, of similar substance (Arianism). Eight PROPOSITIONS. I. There is a GOD. II. There is but one GOD. III. There is one Living and True GOD. IV. The one Living and True GOD is everlasting. V. The one Living, True, and Everlasting GOD is without body, parts, or passions. VI. The one Living, True, and Everlasting GOD is of infinite power, wisdom and goodness. VII. The one Living, True, and Everlasting GOD is the Maker and Preserver of all things, both visible and invisible. VIII. In Unity of this GODHEAD there be three Persons of one substance, power and eternity, the FATHER, the SON, and the HOLY GHOST. 1 Origen, in Epist. ad Tit., vol. iv. p. 695. As regards the objection that some theological terms now in use do not occur in Scripture, see Theodor. Hist. Eccles. lib. VIII.; Socrat. III. 17. 2 "Person. A person is a particular being, indivisible, reasonable, subsisting in itself, not having part of another, but by some incommunicable property distinct from all other things." "A Person in the GODHEAD is a трожоs vπαрčews, a manner of being in the GODHEAD, distinguished by some incommunicable properties.' BEVERIDGE, Thes. Theol. 3 The first writer who applies this term to the SoN is Dionysius of Alexandria. See Ex Elench. et Apol., p. 90. Eusebius acknowledges its antiquity. Socrat. Hist. Eccles., lib. vIII. p. 25. 4 Tertullian was the first who used the words "Trinitas" and "Persona" in their modern theological sense. He is the earliest of the Latin Fathers whose works have come down to us. PROP. I. There is a GOD. 1. The Testimony of Reason. a. By our senses we are acquainted with His works, and by His works we are led to trace out that Most Excellent Being, Who made them. b. The order of Causes leads us back to One who is the Original and Universal Cause, Who exists necessarily and of Himself. Effects bespeak causes, and by tracing effects to causes, we in the end arrive at one Grand Primary Cause. c. Universal consent. Such consent is founded either on Reason or Primitive Tradition. d. The adaptation of the Creature to certain ends, and its direction to those ends. e. Conscience. f. Prophecies. 2. Divine Testimony. A. Old Testament. Exod. iii. 14. "And GoD said unto Moses, I AM THAT I AM: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." B. New Testament. Rom. i. 19, 20. "That which may be known of GOD is manifest in (marg. to) them: for the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and GODHEAD; so that they are without excuse." See also Acts xiv. 15-17, xvii. 23-28; Heb. xi. 6. 3. Human Testimony. Heathen." 5 (a) EGYPTIAN. Sir Gardiner Wilkinson states as one of the results of his investigations into the religion of ancient Egypt, that the priests held the existence of a sole omnipotent Deity. See vol. 1. chap. XII. PROP. II. There is but one GOD. 1. The Testimony of Reason. From the nature of GOD, to which multiplication is repugnant. Two infinitely perfect beings cannot be coexistent, because Order presupposes and bespeaks unity. From Gov's Supremacy, Infinitude, Omnipotence, and Omni presence. 2. Divine Testimony. A. Old Testament." Deut. vi. 4. "Hear, O Israel: the LORD our GOD is (3) GREEKS. Empedocles, B. c. 435, (Frag. apud Ammon. in quart. de Interpret, G. VII. 1, 19, ed. Ald. 1503, fol. 199. vers. ed. 1545): οὔτε γὰρ ἀνδρομέῃ κεφαλῇ κατὰ γυῖα κέκασται, Plato, (B. c. 428, Polit. tom. 1. p. 382, ed. HSt.) after animadverting on Homer's representation of Juppiter sending to Agamemnon a deceptive dream, thus strikingly vindicates the truth and immutability of the Deity: κομιδῆ ἄρα ὁ ΘΕΟΣ ἁπλοῦν καὶ ἀληθὲς ἔν τε ἔργῳ καὶ ἐν λόγῳ· καὶ Σέτὸν ̓ΑΥΤΟΦΥΗ, τὸν ἐν αἰθερίῳ Aristot. de Mund. vi. πάσῃ θνητῇ φύσει γενόμενος αθεώρητος, ἀπ ̓ αὐτῶν τῶν ἔργων θεωρεῖται, (c) Among the LATINS, Cicero, Tusc. Nulla gens tam fera est, nemo omnium tam immanis cujus mentem non imbuerit Deorum opinio. Id. Tusc. 1. 29. Deum non vides tamen Deum agnoscis ex operibus ejus. Seneca. Epist. CXVII. p. 677. Nulla gens usquam est adeo contra leges, moresque projecta ut non aliquos Deos credat. 6 The Unity of GoD is the distinguishing doctrine of Judaism. As it was the avowed object of Moses to teach the Jews the unity of GoD, in opposition to the Polytheism of the other nations with whom they were to come in contact, he dwelt most particularly and most prominently on that point, which he hardly ever omitted when he had an opportunity of bringing forward the attributes of GOD." See also Exod. xv. 11, xx. 3, xxxiv. 6, 7; Numb. xxxiii. 19; Deut. iv. 35-39, ix. 16, x. 17, xxxii. 39; 1 Sam. ii. 2; 2 Sam. vii. 22, xxii. 32; 1 Kings viii. 60; 2 Kings xix. 15; Neh. ix. 6. Ps. xviii. 31, lxxxi. 10, lxxxvi. 10; Isa. xxxvii. 16, 20, xliii. 10, xliv. 6, 8, xliv. 6, 8, xlv. 5, 6, 14, 18, 21, 22, xlvi. 9; Hos. xiii. 4; Mal. ii. 10. B. New Testament. Mark xii. 29. "And JESUS answered him, The first of all the commandments is, Hear, O Israel, the LORD our GOD is ONE LORD." See also Matt. iv. 10; Mark xii. 32; John xvii. 3; 1 Cor. viii. 4, 6; Ephes. iv. 5, 6; 1 Thess. i. 9; 1 Tim. ii. 5; James ii. 19, 20. 3. Human Testimony. A. Heathen. Hor. lib. iii. Od. iv. 45. B. Jews. Maimonides de Fund. Leg. 1. 4. C. Christians. a. Fathers. Ignatius' Epistle to the Magnesians, chap. ix. "There is one GOD who has manifested Himself by JESUS CHRIST His Son, Who is His Eternal Word." Just. Martyr ad Græcos Cohort, vol. I. p. 66; Tertull, adv. Marc. lib. I. c. iii; adv. Hermog. c. xvii.; De Test. Anim. cc. iii.-v.; Athenag. Tεрì Xploт. 4; Cyprian. de Idol. Vanit. p. 14; Opusc. p. 18; Oxon. 1682; Ruffin. in Exp. Symp. ad calc. Lactant. de falsa relig. c. v. p. 14. b. Creeds. The Apostles', Nicene, St. Athanasius's. c. Confessions. 2. Helvetic, c. iii.; Bohemia, c. iii.; Gallican, Art. 1; Scotland, Art. 1; Belgic, Art. 1. PROP. III. There is one Living (□ chayim) and True GOD. Divine Testimony. A. Old Testament. Jer. x. 10. "The LORD is the True GOD, He is the See also 2 Chron. xv. 3; Ps. xxxi. 5; Dan. vi. 20, 26. 1 Thess. i. 9. "For they themselves shew of us what See also John v. 26, xvii. 3; Acts xiv. 15, xvii. 25, 28; PROP. IV. The one Living and True GOD is everlasting. 1. The Testimony of Reason. He existed from all past eternity, for He received not His existence from another, neither is it credible that He should impart existence to Himself. He exists to all future eternity, because there is no other being who can make His existence to cease, and because He is a perfect being and incapable of changes. 2. Divine Testimony. A. Old Testament. Gen. xxi. 33. "And Abraham planted a grove in See also Exod. iii. 14, 15, xv. 18; Deut. xxxii. 39, 40, 7 The epithets "Living" and "True" are probably used in contradistinction to idols, which might be confounded in some cases with the True GOD, the linguistical difference in Hebrew existing only in the plural, the former being called instead of. See Levit. xix. 14, xxvi. 1; Hab. ii. 18. |