[Footnote 52: We can not overlook the connection between Gen. i. 1 and John i. 1, and close our eyes to the light which the later announcement throws upon the former. It is most probable that by ἐν ἀρχῇ John means ἐν αἰῶνι, in eternity--that is, before all time-succession began. Ἀρχή here can have no relation to time. And why may we not accept the Platonic notion of "a creation in eternity," which itself constituted a beginning of time? Prior to finite succession and change, there can be no time.] [Footnote 53: "God being limited neither _in_ nor _by_ any other existence, is infinite in a positive sense, inasmuch as _his will alone_ imposes all limitation."--Ulrici, "Gott und die Natur," 1862, p. 535.] [Footnote 54: _Natura_--that which is produced or born, that which is always _becoming_. _Essentia_--the fundamental, permanent _being_. See note 1 (Next footnote.)] [Footnote 55: "We Arminians hold that God is freely good from eternity to eternity, just as man is good freely and alternatively for one hour. Infinite knowledge does not insure infinite goodness. Infinite knowledge (which is a very different thing from infinite _wisdom_) is not an anterior cause of infinite goodness; but both Infinite Wisdom and Infinite Holiness _consist in_ and result from God's volitions eternally, and absolutely, perfectly coinciding with, not the Wrong, but the Right. God's infinite knowledge = omniscience, is an eternal, fixed, necessary _be_-ing; God's wisdom and holiness are an eternal volitional BECOMING; an eternally free, alternative _putting forth_ of choices for the Right. God's omniscience is self-existent; God's wisdom and holiness are self-made, or eternally and continuously _being made_. God is necessarily omnipotent and all-knowing through eternity, but God is _truly_ wise and holy through all eternity, but no more _necessarily_ than a man through a single hour. God is holy therefore, not automatically, but freely; not merely with infinite excellence, but with infinite meritoriousness."--Whedon, "Freedom of the Will," p. 316.] [Footnote 56: Lange, "Commentary" on Gen. i., p. 180.] [Footnote 57: Poynting, quoted by Martineau in "Nature and God," p. 153.] [Footnote 58: See also Heb. i.] [Footnote 59: See Müller's "Christian Doctrine of Sin," vol. ii. p. 146.] [Footnote 60: Saisset, "Modern Pantheism," vol. ii. p. 119.] [Footnote 61: "History of Modern Philosophy," vol. i. p. 94.] [Footnote 62: "Essays," 1st Series, pp. 158, 161.] [Footnote 63: "First Principles," p. 37.] [Footnote 64: Müller, "Christian Doctrine of Sin," vol. ii. p. 215.] [Footnote 65: "Essays," 1st Series, p. 161.] [Footnote 66: "Essays," 1st Series, p. 203.] [Footnote 67: "Deus durat semper et adest ubique, et existendo semper et ubique durationem et spatium, æternitatem et infinitatem _constituit_."--_Principia_, _Schol. Gen._] [Footnote 68: "Modern Pantheism," vol. i. p. 180.] [Footnote 69: "Intuitions," p. 213.]