And why did not Waterland lift up his voice against this mischievous abuse of the term ‘hypostasis’, and the perversion of its Latin rendering, ‘substantia’ as being equivalent to [Greek:  ousia]?  Why [Greek:  ousia] should not have been rendered by ‘essentia’, I cannot conceive.  ‘Est’ seems a contraction of ‘esset’, and ‘ens’ of ‘essens’:  [Greek:  on, ousa, ousia] = ‘essens, essentis, essentia’.

Ib. p. 354.

  Let me desire you not to give so great a loose to your fancy in divine
  things:  you seem to consider every thing under the notion of extension
  and sensible images.

Very true.  The whole delusion of the Anti-Trinitarians arises out of this, that they apply the property of imaginable matter—­in which A. is, that is, can only be imagined, by exclusion of B. as the universal predicate of all substantial being.

Ib. p. 357.

  And our English Unitarians * * have been still refining upon the
  Socinian scheme, * * and have brought it still nearer to Sabellianism.

The Sabellian and the Unitarian seem to differ only in this;—­that what the Sabellian calls union with, the Unitarian calls full inspiration by, the Divinity.

Ib. p. 359.

It is obvious, at first sight, that the true Arian or Semi-Arian scheme (which you would be thought to come up to at least) can never tolerably support itself without taking in the Catholic principle of a human soul to join with the Word.

Here comes one of the consequences of the Cartesian Dualism:  as if [Greek:  sarx], the living body, could be or exist without a soul, or a human living body without a human soul! [Greek:  Sarx] is not Greek for carrion, nor [Greek:  soma] for carcase.

Query XXIV. p. 371.

  Necessary existence is an essential character, and belongs equally to
  Father and Son.

Subsistent in themselves are Father, Son and Spirit:  the Father only has origin in himself.

Query XXVI. p. 412.

The words [Greek:  ouch hos genomenon] he construes thus:  “not as eternally generated,” as if he had read [Greek:  gennomenon], supplying [Greek:  aidios] by imagination.  The sense and meaning of the word [Greek:  genomenon], signifying made, or created, is so fixed and certain in this author, &c.

This is but one of fifty instances in which the true Englishing of [Greek:  genomenos, egeneto], &c. would have prevented all mistake.  It is not ‘made’, but ‘became’.  Thus here:—­begotten eternally, and not as one that became; that is, as not having been before.  The only-begotten Son never ‘became’; but all things ‘became’ through him.

Ib. 412.

’Et nos etiam Sermoni atque Rationi, itemque Virtuti, per quae omnia molitum Deum ediximus, propriam substantiam Spiritum inscribimus; cui et Sermo insit praenuntianti, et Ratio adsit disponenti, et Virtus perficienti.  Hunc ex Deo prolatum didicimus, et prolatione generatum, et idcirco Filium Dei et Deum dictum ex unitate substantiae’.—­Tertull.  Apol. c. 21.

How strange and crude the realism of the Christian Faith appears in Tertullian’s rugged Latin!