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Updated: June 19, 2025
"Quisquis praedestinationis doctrinam invidia gravat," says Calvin, "aperte maledicit Deo." Let us say, "Quisquis praedestinationis doctrinam asserit, blasphemat". Let us not impute such cruel injustice to the all-perfect Being. Let Austin and Calvin and all those who teach it be answerable for it alone.
Man, in his primeval innocence, was a genuine image and likeness of the All-perfect Divinity; perfect after the same manner, but on a lower plane.
That He so loves the Son, and so loves us, that He adjures us by all His terrors as well as all His mercies never to turn for refuge for one hour away from the all-perfect Christ. HEB. xiii. 1-14 The last chapter of the Epistle has a character quite of its own. Unlike many of those often arbitrary divisions of the New Testament books which we know as chapters, it is a naturally separate section.
After all for what wretched, ugly, and miserable men women frequently sacrificed themselves without getting any other reward for it than neglect and indifference. How much better to sacrifice oneself to the All-Perfect, All-Beautiful God! I finally resigned myself entirely and completely to this point of view, and, having done so, I thus addressed, in all reverence and earnestness, the Deity:
In short, after what manner the progression of the divine orders takes place from the one principle of all things, and how in the generations of the gods, the orders between the one, and all-perfect number, are filled up, we shall be unable to evince. A whole prior to parts is that which causally contains parts in itself.
The notion of an All-perfect, Ever-present God, in whose sight we are less than atoms, and who, while He deigns to visit us, can punish as well as bless, was abhorrent to them; they made their own minds their sanctuary, their own ideas their oracle, and conscience in morals was but parallel to genius in art, and wisdom in philosophy.
The First and the Last is the inclosing defence of the castle of our being; the Master is before and behind; he began, he will see that it be endless. He garrisons the place; he is the living, the live-making one. The reason then for not fearing before God is, that he is all-glorious, all-perfect. Our being needs the all-glorious, all-perfect God.
And even if the text were limited expressly to one virtue, the fact that God's children are urged to the perfection of this virtue because it is found perfectly in their Heavenly Father, would seem to imply that He, so far as imitable by creatures, is the measure and standard of their perfection, and hence, as He is the All-Perfect, that they too should strive to be perfect in all virtue.
A strict monotheist, he denounced the plurality of gods as an inconceivable error, asserting that of the all-powerful and all-perfect there could not, in the nature of things, be more than one; for, if there were only so many as two, those attributes could not apply to one of them, much less, then, if there were many.
For if this were our intention, we might indeed refer different dogmas to different treatises of Plato, but we shall by no means have a precedaneous doctrine concerning the gods, nor will there be any dialogue which presents us with an all-perfect and entire procession of the divine genera, and their coordination with each other.
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