ii.)

[74:1] [Greek: Hoti archen pro panton ton ktismaton ho Theos gegenneke
dynamin tina ex heautou logiken, k.t.l.]

[77:1] Dr. Pusey translates this passage thus:--"For all that the
philosophers and legislators at any time declared or discovered aright,
they accomplished according to their portion of discovery and
contemplation of the Word; but as they did not know all the properties
of the Word which is Christ," &c.

[77:2] Translated by Dr. Pusey, "Seminal Divine Word."

[78:1] A few pages further on I shall show that the mode of reasoning
adopted by the author of "Supernatural Religion," in drawing inferences
from the ways in which Justin expresses the idea of St. John's [Greek:
ho logos sarx egeneto] would, if we adopted it, lead us to some very
startling conclusions.

[84:1] The following are some instances:--"God sent not His Son into the
world to condemn the world." "He Whom God sent."--John iii. 17, 23. "My
meat is to do the will of Him that sent me." "Jesus Christ, Whom Thou
hast sent." "As my Father sent me, so send I you," &c.

[85:1] This passage does not occur among the remarks upon Justin
Martyr's quotations, but among those on the Clementine Homilies.
However, it seems to be used to prove that the Gospel of St. John was
published after the writing of the Clementines, which the author seems
to think were themselves posterior to Justin.

[86:1] I say the "necessary" developments, because Holy Scripture is
given to the Church to be expounded and applied, and in order to this
its doctrine must be collected out of many scattered statements, and
stated and guarded, and this is its being developed. The Persons, the
attributes, and the works of the three Persons of the Godhead are so
described in Holy Scripture as Divine, and They are so conjoined in the
works of Creation, Providence, and Grace, that we cannot but contemplate
Them as associated together, and cannot but draw an impassable gulf
between Their existence and that of all creatures, and we cannot but
adoringly contemplate Their relations one to another, and hence the
necessary development of the Christian dogma as contained in the Creeds.

[91:1] [Greek: Ton di' hemas tou anthropous kai dia ten hemeteran
soterian katelthonta ek ton ouranon, kai sarkothenta ek Pneumatos
Hagiou kai Marias tes parthenou, kai enanthropesanta, k.t.l.]

[94:1] Though of course not as regards _time_, for all Catholics hold
the Eternal Generation, that there never