[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.
[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.
[54] Natura—that which is produced or born, that which is always becoming. Essentia—the fundamental, permanent being. See note 1 (Next 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.
[56] Lange, "Commentary" on Gen. i., p. 180.
[57] Poynting, quoted by Martineau in "Nature and God," p. 153.
[58] See also Heb. i.
[59] See Müller's "Christian Doctrine of Sin," vol. ii. p. 146.
[60] Saisset, "Modern Pantheism," vol. ii. p. 119.
[61] "History of Modern Philosophy," vol. i. p. 94.