oes not this
show that the means are supposed co-present with the knowledge, not the
same with it?

Ib.

For it is nothing but thought which moves our bodies, and all the
members of them, which are the immediate instruments of all human
force and power: excepting mechanical motions which do not depend upon
our wills, such as the motion of the heart, the circulation of the
blood, the concoction of our meat and the like. All voluntary motions
are not only directed but caused by thought: and so indeed it must be,
or there could be no motion in the world; for matter cannot move
itself, and therefore some mind must be the first mover, which makes
it very plain, that infinite truth and wisdom is infinite and almighty
power.

Even this, though not ill-conceived, is inaccurately expressed.

Ib. p. 81.

There is no contradiction that three infinite minds should be
absolutely perfect in wisdom, goodness, justice and power; for these
are perfections which may be in more than one, as three men may all
know the same things, and be equally just and good: but three such
minds cannot be absolutely perfect without being mutually conscious to
each other, as they are to themselves.

Will any man in his senses affirm, that my knowledge is increased by
saying "all" three times following? Is it not mere repetition in time?
If the Son has thoughts which the Father, as the Father, could not have
but for his interpenetration of the Son's consciousness, then I can
understand it; but then these are not three Absolutes, but three modes
of perfection constituting one Absolute; and by what right Sherlock
could call the one Father, more than the other, I cannot see.

Ib. p. 88.

And yet if we consider these three divine Persons as containing each
other in themselves, and essentially one by a mutual consciousness,
this pretended contradiction vanishes: for then the Father is the one
true God, because the Father has the Son and the Holy Spirit in
himself: and the Son may he called the one true God, because the Son
has the Father and the Holy Ghost in himself, &c.

Nay, this is to my understanding three Gods, and Sherlock seems to have
brought in the material phantom of a thing or substance.

Ib. p. 97.

But if these three distinct Persons are not separated, but essentially
united unto one, each of them may be God, and all three but one God:
for if these three Persons,--each of who