fpeaks, they all speak; for there is one "voice of the trinity*." "The Father, "Son, and Spirit, created the body of "Chrift; the Father, because it is faid

God fent his Son made of a woman; the "Son because it is faid wisdom has builded "her a house; and the Spirit because Mary "was with child by the Spirit+." He reprefents all the perfons as present at the baptifm of Jesus, "the Spirit under a corporeal form, and the Father, because "he could not be feen, was heard."

Austin, who generally followed the steps of his mafter Ambrofe in other things, did

Quod unus loquitur, tres loquuntur, quia vox una eft trinitatis. In Luc. lib. 10. Opera, vol. 2. p. 203.

+ Et etinim ficut legimus quia creavit pater dominicæ incarnationis facramentum, creavit et fpiritus: ita etiam legimus quod et ipfe Chriftus fuum corpus creavit. Creavit enim pater, fecundum quod fcriptum eft: dominus creavit me—et alibi: mifit Deus filium fuum factum ex muliere factum fub lege. Creavit et fpiritus illud omne myfterium, fecundum quod legimus; quia inventa eft Maria in utero habens ex fpiritu fancto, De Sp. S. lib. 2. cap. 8. Opera,

vol. 4. p. 241.

In

Videmus fpiritum, fed fpecie corporali: videamus et patrem; fed qui videre non poffumus, audiamus. Luc, cap. 3. Opera, vol. 2. p. 41.

it in this. He fays, in general, that “in "whatever the trinity acts, it operates infeparably, because there is one operation of the trinity, as it is one fubftance, "effence, and will*." "The whole trinity," he says, "reconciled us to itself, as "the whole trinity made the word flesh†.” He fays that "the appearances of God in "the Old Teftament, might be of God "in general, or of the whole trinity, or of "the Father, Son, or Spirit, according to "the circumftances of the paffage‡." The "voice from heaven, I have glorified it, and "will glorify it again, was from the whole

* Quicquid operatur trinitas fancta infeparabiliter hæc eadem operatur, quia una eft trinitatis operatio ficut una eft fubftantia effentia et voluntas. Queftiunculæ ex libris de Trinitate, Opera, vol. 3. p. 1038.

+ Trinitas enim nos fibi reconciliavit, per hoc quod folum verbum carnem ipsa trinitas fecit. De Fid. cap. 2. Opera, vol. 3. p. 217.

Tam enim quæfitum atque tractatum eft, in illis antiquis corporibus formis et vifis, non tantummodo patrem, nec tantumodo filium, nec tantummodo fpiritum fanctum apparuiffe fed aut indifferenter dominum deum qui trinitas ipfa intelligitur aut quamlibet ex trinitate perfonam, quam lectionis textus indiciis circumftantibus fignificaret. De Trinitate, lib. 3. cap 1. Opera, vol. 3. p. 28г.

"trinity."

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<< trinity*.'

He fays that he was the first

who taught that doctrine.

This doctrine of the joint operation of all the perfons in the trinity, though most confpicuous in Ambrofe and Austin, is not peculiar to them. It appears in Epiphanius and Bafil. "All works," fays the former, "are the joint production of the Father, "Son, and Spirit +." "In every operation," fays Bafil, "the Holy Spirit cooperates with the Father and the Son t." We find the fame in Theophylact, who

66

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*Omnes quos legere potui qui ante me fcripferunt de trinitate, quæ eft Deus, divinorum librorum veterum et novorum catholici tractatores, hoc intenderunt fecundum fcripturas docere, quod pater et filius et fpiritus fanctus, unius ejuf demque fubftantiæ infeparabili æqualitate divinum infinuent unitatem. Nec eandem trinitatem dixiffe de cælo: Tu es filius meus: five cum baptizatus eft a Johanne, five in montem quum cum illo erant tres difcipuli: aut quem fonuit vox, dicens: et clarificavi et iterum clarificabo : fed tantummodo patris vocem fuiffe ad filium factum quamvis pater et filius et fpiritus fanctus, ficut infeparabiles funt. Ibid. lib. 1. cap. 4. P. 242.

+ Πανία γαρ τα εργα οσα ετιν, αμα εκ πατρός, και υις και αγιά @veuμal yɛyemla. Hær. 71. Opera, vol. 1. p. 832.

† Ούω δε αν το συναφές και αδιαιρείον κατα πασαν ενεργειαν από παλος και υις το αγιο πνευματος διδαχθείης. De Sp. S. cap. 16. Opera, vol. 2. p. 324.

fays,

fays, "Where there is one perfon of the

holy trinity, there are all *."

Idacius Clarus fhews at large, that "all the "attributes of the Father, Son, and Spirit, "are common; as thofe of God, Lord, holy, prince, king, judge, true, just, strong.

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They are all judges, they all operate, they "are all lofty. They have in common, the appellations of fire, light, good, great, "virtue, fountain, river, &c." and thus he proceeds to near an hundred inftances †.

Cyril of Alexandria proves this doctrine from our Saviour's faying that he could do nothing without the Father; meaning, he fays, that " he was confubftantial with him; having equal power, the fame will, "and the fame co-operation."

* Ενθα γαρ μια υποτασις της αγιας τριαδος, εκει κι αι λοιπαι. In Rom. cap. 8. Opera, vol. 2. p. 75.

+ Bib. Pat. vol. 5. p. 419.

Non poteft enim filius facere a feipfo quid, nifi accipiat poffe a patre. Quoniam autem æqualis operis et roboris fe effe novit, oftendit quod unam ac eandem habeat cum ipfo patre substantiam, et ipse adoptat per fe ad faci enda, una volitione ad quodlibet fimul vadens cum genitore, et ad idem opes confilium in omnibus, communibus quibufdam divinitatis legibus, fimul concedens. De Trinitate, lib. 6, Opera, vol. 2. p. 464.

SEC.

SECTION IV.

Of the Arguments for the Divinity of the Holy Spirit.

THE reasoning of the Fathers concerning the divinity of the Holy Spirit lies in a much smaller compass than that concerning the divinity of the Son. One principal reafon of this is, that fo little mention is made of the Holy Spirit in the fcriptures, and ftill lefs that can poffibly be conftrued into an evidence of his being a divine perfon. This is a circumstance that could not escape notice, and which required to be accounted for by the orthodox. Among others, Epiphanius has adyanced a reafon which is curious enough. It goes upon the idea of the Holy Spirit being that perfon of the three which im mediately dictated the fcriptures. He says, the Holy Spirit fays little concern ing himself, that he might not commend "himself; the fcriptures being written to

that