a est. Sic Sapientia Dei, per
quam facta sunt omnia, secundum artem continet omnia antequam fabricat
omnia. Quae fiunt ... foris corpora sunt, in arte vita sunt." Those who
accept the common authorship of the Gospel and the Apocalypse will
find a confirmation of the view that [Greek: en] refers to ideal,
extra-temporal existence, in Rev. iv. 11: "Thou hast created all
things, and for Thy pleasure they _were_ ([Greek: esan] is the true
reading) and were created." There is also a very interesting passage
in Eusebius (_Proep. Ev._ xi. 19): [Greek: kai outos ara en ho logos
kath' hon aei onta ta gignomena egeneto, hosper Herakleitos an
axioseie.] This is so near to the words of St. John's prologue as to
suggest that the apostle, writing at Ephesus, is here referring
deliberately to the lofty doctrine of the great Ephesian idealist,
whom Justin claims as a Christian before Christ, and whom Clement
quotes several times with respect.]

[Footnote 62: It will be seen that I assume that the first Epistle is
the work of the evangelist.]

[Footnote 63: Westcott on John xiv. 26.]

[Footnote 64: Westcott.]

[Footnote 65: Cf. _Theologia Germanica_, chap. 48: "He who would know
before he believeth cometh never to true knowledge.... I speak of a
certain truth which it is possible to know by experience, but which ye
must believe in before ye know it by experience, else ye will never
come to know it truly."]

[Footnote 66: On the second coming of Christ, cf. John v. 25, xxi. 23;
I John ii. 28, iii. 2. Scholten goes so far as to expunge v. 25 and
28, 29 as spurious.]

[Footnote 67: The allegation that the Christian persuades himself of a
future life because it is the most comfortable belief to hold, seems
to me utterly contemptible. Certain views about heaven and hell are no
doubt traceable to shallow optimism; but the belief in immortality is
in itself rather awful than consoling. Besides, what sane man would
wish to be deceived in such a matter?]

[Footnote 68: Henry More brings this charge against the Quakers. There
are, he says, many good and wholesome things in their teaching, but
they mingle with them a "slighting of the history of Christ, and
making a mere allegory of it--tending to the utter overthrow of that
warrantable, though more external frame of Christianity, which
Scripture itself points out to us" (_Mastix, his letter to a Friend_,
p. 306).]

[Footnote 69: E.g. Strauss and Grau, quoted in Lilienfeld's _Thoughts