ain! This contradiction of Waterland to his own principles is
continually recurring;--yea, and in one place he involves the very
Tritheism, of which he was so victorious an antagonist, namely, that the
Father is Jehovah, the Son Jehovah, and the Spirit Jehovah;--thus making
Jehovah either a mere synonyme of God--whereas he himself rightly
renders it [Greek: Ho On], which St. John every where, and St. Paul no
less, makes the peculiar name of the Son, [Greek: monogenaes uhios, ho
on eis ton kolpon tou patros]--; or he affirms the same absurdity, as if
had said: The Father is the Son, and the Son is the Son, and the Holy
Ghost is the Son, and yet there are not three Sons but one Son. N. B.
[Greek: Ho on] is the verbal noun of [Greek: hos esti], not of [Greek:
ego eimi]. It is strange how little use has been made of that profound
and most pregnant text, 'John' i. 18!

Query XX. p. 302.

The [Greek: homoousion] itself might have been spared, at least out of
the Creeds, had not a fraudulent abuse of good words brought matters
to that pass, that the Catholic Faith was in danger of being lost even
under Catholic language.

Most assuredly the very 'disputable' rendering of [Greek: homoousion] by
consubstantial, or of one substance with, not only might have been
spared, but should have been superseded. Why not--as is felt to be for
the interest of science in all the physical sciences--retain the same
term in all languages? Why not 'usia' and homouesial, as well as
'hypostasis', hypostatic, homogeneous, heterogeneous, and the like;--or
as Baptism, Eucharist, Liturgy, Epiphany and the rest?

Query XXI. p. 303.

The Doctor's insinuating from the 300 texts, which style the Father
God absolutely, or the one God, that the Son is not strictly and
essentially God, not one God with the Father, is a strained and remote
inference of his own.

Waterland has weakened his argument by seeming to admit that in all
these 300 texts the Father, 'distinctive', is meant.

Ib. p. 316-17.

The simplicity of God is another mystery. * * When we come to inquire
whether all extension, or all plurality, diversity, composition of
substance and accident, and the like, be consistent with it, then it
is we discover how confused and inadequate our ideas are. * * To this
head belongs that perplexing question (beset with difficulties on all
sides), whether the divine substance be extended or no.

Surely, the far larger