lly acknowledged that the operation of the
whole Trinity, 'ad extra', is but one, Petavius has proved beyond all
contradiction; and hence they conclude the unity of the divine nature
and essence; for every nature has a virtue and energy of its own; for
nature is a principle of action, and if the energy and operation be
but one, there can be but one nature; and if there be two distinct and
divided operations, if either of them can act alone without the other,
there must be two divided natures.

Then it was not the Son but the whole Trinity that was crucified: for
surely this was an operation 'ad extra'.

Ib. p. 126.

But to do St. Austin right, though he do not name this consciousness,
yet he explains this Trinity in Unity by examples of mutual
consciousness. I named one of his similitudes before, of the unity of
our understanding, memory, and will, 'which' are all conscious to each
other; that we remember what we understand and will; we understand
what we remember and will; and what we will we remember and
understand; and therefore all these three faculties do penetrate and
comprehend each other.

'Which'! The 'man' is self-conscious alike when he remembers, wills, and
understands; but in what sense is the generic term "memory" conscious to
the generic word "will?" This is mere nonsense. Are memory,
understanding, and volition persons,--self-subsistents? If not, what are
they to the purpose? Who doubts that Jehovah is consciously powerful,
consciously wise, consciously good; and that it is the same Jehovah, who
in being omnipotent, is good and wise; in being wise, omnipotent and
good; in being good, is wise and omnipotent? But what has all this to do
with a distinction of Persons? Instead of one Tri-unity we might have a
mille-unity. The fact is, that Sherlock, and (for aught I know) Gregory
Nyssen, had not the clear idea of the Trinity, positively; but only a
negative Arianism.

Ib. p. 127.

He proceeds to shew that this unity is without all manner of confusion
and mixture, * * for the mind that loves, is in the love. * * * And
the knowledge of the mind which knows and loves itself, is in the
mind, and in its love, because it loves itself, knowing, and knows
itself loving: and thus also two are in each, for the mind which knows
and loves itself, with its knowledge is in love, and with its love is
in knowledge.

Then why do we make tri-personality in unity peculia