9, 10, 11.
Never was a sublime passage more debased than by this rendering of [Greek: en] by 'at', instead of 'in';--'at' the 'phenomenon', instead of 'in' the 'noumenon'.

For such is the force of 'nomen', name, in this and similar passages, namely, 'in vera et substantiali potestate Jesu': that is, [Greek: en logo kai dia logou], the true 'noumenon' or 'ens intelligibile' of Christ.

To bow at hearing the 'cognomen' may become a universal, but it is still only a non-essential, consequence of the former.

But the debasement of the idea is not the worst evil of this false rendering;--it has afforded the pretext and authority for un-Christian intolerance.
Ib.p.

168.
'The Father judgeth no man, but hath committed all judgment to the Son' .-- John v.22.Should the Father judge the world he 'must' judge as the maker and sovereign of the world, by the strict rules of righteousness and justice, and then how could any sinner be saved?
(Why?
Is mercy incompatible with righteousness?
How then can the Son be righteous ?) But he has committed judgment to the Son, as a mediatory king, who judges by the equity and chancery of the Gospel.
This article required exposition incomparably more than the simple doctrine of the Trinity, plain and evident 'simplici intuitu', and rendered obscure only by diverting the mental vision by terms drawn from matter and multitude.