FOOTNOTES LECTURE 4 PART 3

Page 121 Note 2 Gen. i. 1; John i. 2; Col. i. 16; Heb. xi. 3. etc.
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Page 122 Note 1 Note A.--The Creation History.
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Page 122 Note 2 Cf. Delitzsch's Genesis, ch. i. 1, and Schultz's Alt. Theol. pp. 570, 571.
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Page 122 Note 3 "Creation out of nothing," says Rothe, "is not found in express words in Holy Scripture. . . . The fact itself, however, is expressed in Scripture quite definitely, since it teaches throughout, with all emphasis, that, through His word and almighty will alone, God has called into being the world, which before did not exist, and this not merely in respect of its form, but also of its matter."--Dogmatik, i. 133.
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Page 122 Note 4 Ps. xxxiii. 9.
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Page 123 Note 1 Ps. cxxi. 2.
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Page 123 Note 2 Rom. xi. 36.
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Page 123 Note 3 Rev. iv. 11. Revised Version reads: "For Thou didst create all things; and because of Thy will they are and were created."
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Page 123 Note 4 Study of Religion, pp. 405-408; Seat of Authority, pp. 32, 33.
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Page 123 Note 5 Three Essays on Religion, pp. 178, 186. Cf. Plato, Timaeus, p. 51 (Marg. Jowett's Plato, iii.).
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Page 123 Note 6 Willenswelt, pp. 335--344.
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Page 124 Note 1 Cf. his Timaeus, pp. 27, 35, 50, 51.
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Page 124 Note 2 Dr. Stirling says: "A substance without quality were a non-ens, and a quality without a substance were but a fiction in the air. Matter, if to be, must be permeated by form; and equally form, if to be, must be realised by matter. Substance takes being from quality; quality, actuality from substance. That is metaphysic; but it is seen to be as well physic,--it is seen to have a physical existence; it is seen to be in rerum natura."--Phil. and Theol. p. 43.
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Page 124 Note 3 Three Essays, p. 178. I may refer for further development of this argument to two articles by myself in The Theological Monthly (July and August, 1891), on "John Stuart Mill and Christianity."
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Page 124 Note 4 Cf. Spinoza's Ethics, Part I. Prop. 29.--" Nothing in the universe is contingent, but all things are conditioned to exist and operate in a particular manner by the necessity of the Divine nature." Prop. 33.--"Things could not have been brought into being by God in any manner or in any order different from that which has in fact obtained."
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Page 125 Note 1 Cf. Veitch's Knowing and Being, pp. 290, 291.
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Page 125 Note 2 Lotze discusses "the conception of the world" as "a necessary, involuntary, and inevitable development of the nature of God," and says regarding it: "It is wholly useless from the religions point of view, because it leads consistently to nothing but a thorough-going determinism, according to which not only is everything that must happen, in case certain conditions occur, appointed in pursuance of general laws; but according to which even the successive occurrence of these conditions, and consequently the whole of history with all its details, is predetermined."--Outlines of the Philosophy of Religion, pp. 71, 72 (Eng. trans.).
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Page 126 Note 1 Professor Clifford said: "What I wish to impress upon you is this, that what is called 'the atomic theory'--that is just what I have been explaining --is no longer in the position of a theory, but that such of the facts as I have just explained to you are really things which are definitely known, and which are no longer suppositions."--Manchester Science Lecture on "Atoms," Nov. 1872. Cf. art. "Atom" in Ency. Brit., and Stallo's Concepts of Modern Physics, pp. 28, 29.
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Page 126 Note 2 The authors of The Unseen Universe say: "To our minds it appears no less false to pronounce eternal that aggregation we call the atom, than it would be to pronounce eternal that aggregation we call the sun."--P. 213. Cf. p. 139. Professor Jevons believes that "even chemical atoms are very complicated structures; that an atom of pure iron is probably a vastly more complicated system than that of the planets and their satellites. "--Principles of Sciences, ii. p. 452.
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Page 127 Note 1 Quoted in Hitchcock's Religion of Geology, p. 105, and endorsed by Professor Clerk-Maxwell--art. "Atom," Ency. Brit.; and by the authors of The Unseen Universe. The latter say: "Now, this production was, as far as we cn judge, a sporadic or abrupt act, and tine substance produced, that is to say, the atoms which form the substratum of the present universe, bear (as Herschel and Clerk-Maxwell have well said), from their uniformity of constitution, all the marks of being manufactured articles."--P. 214.
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Page 127 Note 2 This does not necessarily mean acceptance of the nebular theory of development. See Note B.--Evolution in Inorganic Nature--The Nebular Hypothesis.
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Page 127 Note 3 Professor Clerk-Maxwell says: "This idea of a beginning is one which the physical researches of recent times have brought home to us, more than any observer of the course of scientific thought in former times would have had reason to expect."--Address to Math, and Phys. Sect. of Brit. Assoc., 1870.
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Page 127 Note 4 See Note C.--The Hypothesis of Cycles.
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Page 127 Note 5 See passages quoted in Note C.
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Page 128 Note 1 Darwinism, pp. 474--476.
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Page 128 Note 2 Mr. Gore has said: "The term supernatural is purely relative to what at any particular stage of thought we mean by nature. Nature is a progressive development of life, and each new stage of life appears supernatural from the point of view of what lies below it."--The Incarnation (Bampton Lectures), p. 85. Lange has expanded the same thought. "Each stage of nature," he says, "prepares for a higher; which in turn maybe regarded as above nature, as contrary to nature, and yet as only higher nature, since it introduces a new and higher principle of life into the existent and natural order of things. . . . Thus the chemical principle appeared as a miracle in the elementary world, as introducing a new and higher life; similarly the principle of crystallisation is a miracle with reference to the lower principle of chemical affinity; the plant, a miracle above the crystal; the animal, a miracle in reference to the plant; and man, over all the animal world. Lastly, Christ, as the Second Man, the God-Man, is a miracle above all the world of the first man, who is of the earth earthy."--Com. on Matt. p. 152 (Eng. trans.).
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Page 129 Note 1 Cf. Professor Flint, in Anti-Theistic Theories, pp. 438, 439. He remarks: "Although Omnipotence cannot express itself fully in the finite world to which we belong, the Divine nature may be in itself an infinite universe, where this and all other attributes can find complete expression. . . . The Divine nature must have in itself a plenitude of power and glory, to which the production of numberless worlds can add nothing."
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Page 129 Note 2 This objection was early urged against the doctrine of creation. Cf. Origen, De Principiis, Book iii. 5; Augustine, De Civitate Dei, Book xi. 5.
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Page 130 Note 1 See Note D.--"Eternal Creation."
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Page 130 Note 2 Spinoza's Ethics, Part II. Prop. 44, Cor. ii.--"It is the nature of reason to perceive things sub quadam aeternitatis specie."
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Page 130 Note 3 A good illustration is afforded by Mr. Green in a fragment on Immortality. "As a determination of thought," he says, "everything is eternal. What are we to say, then, to the extinct races of animals, the past formations of the earth? How can that which is extinct and past be eternal? . . . The process is eternal, and they as stages in it are so too. That which has passed away is only their false appearance of being independent entities, related only to themselves, as opposed to being stages, essentially related to a before and after. In other words, relatively to our temporal consciousness, which can only present one thing to itself at a time, and therefore supposes that when A follows B, B ceases to exist, they have perished; relatively to the thought which, as eternal, holds past, present, and future together, they are permanent; their very transitoriness is eternal."--Works, iii. p. 159.
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Page 130 Note 4 Hegel, indeed, says: "Within the range of the finite we can never see that the end or aim has really been secured. The consummation of the infinite aim, therefore, consists merely in removing the illusion which makes it seem yet unaccomplished. . . . It is this illusion under which we live. . . . In the course of its process the Idea makes itself that illusion, by setting an antithesis to confront it; and its action consists in getting rid of the illusion which it has created."--Wallace's Logic of Hegel, p. 304.
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Page 131 Note 1 Cf. Veitch's Knowing and Being, chap. vii.; Seth's Hegelianism and Personality, pp. 180--184; Pfleiderer, Religionsphilosophie, iii. pp. 293--295 (Eng. trans.); Lotze, Microcosmus, ii. p. 711 (Eng. trans.); and see Note D. to Lect. III.
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Page 131 Note 2 See Note E.--Eternity and Time.
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Page 132 Note 1 Timaeus, p.29--"Let me tell you, then, why the Creator created and made the universe. He was good, and no goodness can ever have any jealousy of anything. And being free from jealousy, He desired that all things should be as like Himself as possible."--Jowett's Plato, iii. p. 613.
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Page 132 Note 2 Republic, Bk. vi.
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Page 132 Note 3 See last Lecture, pp. 108--109.
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Page 132 Note 4 In his Religion innerhalb der Grenzen der blossen Vernunft, Bk. iii. Cf. Seth's From Kant to Hegel, pp. 123, 124; Caird's Philosophy of Kant, pp. 611--613.
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Page 132 Note 5 Cf. Microcosmus, ii. p. 728 (Eng. trans.); Outlines of Metaphysic, pp. 151, 152 (Eng. trans.).
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Page 133 Note 1 Christian Ethics, p. 65 (Eng. trans.).
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Page 133 Note 2 Rom. viii. 28.
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