‘For no-one is known to another so intimately as he is known to himself, and yet no-one is so well known even to himself that he can be sure as to his own conduct on the morrow.’ (Augustine)
[U]nder such conditions, the choice the woman might make either way will not be “inadvertent,” “accidental,” “capricious,” or “merely random” (as critics of indeterminism say) because the choice will be willed by the woman either way when it is made, and it will be done for reasons either way—reasons that she then and there endorses…So when she decides, she endorses one set of competing reasons over the other as the one she will act on. But willing what you do in this way, and doing it for reasons that you endorse, are conditions usually required to say something is done “on purpose,” rather than accidentally, capriciously, or merely by chance. (Robert Kane, ‘Libertarianism’, in J.M. Fischer, R. Kane, D. Pereboom, & M. Vargas (eds) Four Views on Free Will (Oxford: Blackwell Publishing), 5-43. (29, emphases in the original)
Compatibilists, moreover, like Pharoah’s magicians, seem capable of duplicating in their own terms every power and ability that libertarians claim their view distinctively grants to agents. (Jerry Walls ‘Why No Classical Theist, Let Alone Orthodox Christian, Should Ever Be a Compatibilist’, PhilosophIa Christi, 13, no.1 (2011), 75-104.
For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, of heat or cold, light or shade, love or hatred, pain or pleasure. I never can catch myself at any time without a perception, and never can observe any thing but the perception… (Bk I,4,6 of A Treatise of Human Nature.)
Hence as to future time, because the issue of all things is hidden from us, each ought to so apply himself to his office, as though nothing were determined about any part. (Concerning the Eternal Predestination of God, (1552) trans. J.K.S. Reid, (London, James Clarke & Co. 1961, 171)
10. The generation of the Son is both eternal and perpetual ( Again, this is necessary.). By virtue of the fact that the Son’s generation is hyperphysical (beyond physical), the Reformed orthodox could argue against the Socinians that eternal generation is not a movement from nonbeing ( ) into existence ( ), but rather the consequence of an unchanging activity in the divine essence.
11. The Father communicates the whole Godhead to the Son, ‘for Essentiae ; the Godhead being Communicated by the Father, all things of the Godhead…only the distinction of the Persons excepted” (Goodwin). The classic Reformed position on the eternal generation of the Son includes the communication of the divine essence from the Father to the Son. There is no generation of a new essence. Hence, the Son’s deity, being communicated from the Father, is not derived from another essence, but is identical to the Father’s essence and therefore the Son is divine On this point, the majority position differs from Calvin’s. We may argue that although the Son is from the Father, he may still be called “God-of-himself,” that is, “not with respect to his person, but essence; not relatively as Son (for thus he is from the Father), but absolutely as God inasmuch as he has the divine essence existing from itself and not divided or produced from another essence (but not as having that essence from himself). So the Son is God from himself although not the Son from himself” (Turretin). Turretin is making the distinction between , a trinitarian heresy, and .
The Son is the second person, begotten of the Father from all eternity. Although the Son is begotten of his Father, yet he is of and by himself very God, for he must be considered either according to his essence, or according to his filiation or sonship. In regard of his essence, he is , that is of and by himself very God, for the deity which is common to all persons is not begotten. But as he is a person and the Son of the Father, not of himself, but from another, for he is the eternal Son of his Father and thus he is truly said to be very God of very God. For this cause he is said to be sent from the Father. This sending taketh not away the equality of essence and power, but declareth the order of persons. For this cause also he is the word of the Father; not a vanishing, but essential word, because as a word is, as it were, begotten of the mind, so is the Son begotten of the Father; and also because he bringeth glad tidings from the bosom of his Father.
'It is a matter of no moment in the city of God whether he who adopts the faith that brings omen to God adopts it in one dress and manner of life or another, so long as he lives in conformity with the commandments of God. And hence, when philosophers themselves become Christians, they are compelled, indeed, to abandon their erroneous doctrines, but not their dress and mode of living, which are no obstacle to religion.'
Augustine,City of God, XIX.19