Because, since He has not any beginning, so consequently He is not conscious of an ending; unless perchance—and far from us be the thought—He at some time began to be, and is not above all things, but as He began to be after something else, He would be beneath that which was before Himself, and would so be found to be of less power, in that He is designated as subsequent even in time itself. For this reason, therefore, He is always unbounded, because nothing is greater than He; always eternal, because nothing is more ancient than He. For that which is without beginning can be preceded by none, in that He has no time. He is on that account immortal, that He does not come to an end by any ending of His completeness.
Novatian, 200-258 AD, Treatise Concerning the Trinity, Chapter II, (translated by Rev. Robert Ernest Wallis, Ante-Nicene Fathers, Rev. Alexander Roberts and James Donaldson, T & T Clark and Wm. B. Eerdmans, Vol. V, p.1015)
What implications does the eternity of God have for us? What application does it have to our lives?
This Week in Calvinism - February 24, 2017
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