as distinct and as really sundered as it is possible for three things to be, yet bound together by one unity of consciousness. Now, we have distincter proof than even this that these things are three. The anatomist can tell you that the localities of these powers are dif ferent. He can point out the seat of the nerve of sensation; he can localize the feeling of affection, he can point to a nerve and say, "There resides the locality of thought."

There are three distinct localities for three distinct qualities, personalities, consciousnesses; yet all these three are one.

Once more, we will give proof even beyond all that. The act that a man does is done by one par ticular part of that man. You may say it was a work of his genius, or of his fancy; it may have been a manifestation of his love, or an exhibition of his cour age; yet that work was the work of the whole man: his courage, his intellect, his habits of perseverance, all helped towards the completion of that single work. Just in this way certain special works are attributed to certain personalities of the Deity; the work of redemption being attributed to one, the work of sanctification to another. And yet, just as the whole man was engaged in doing that work, so does the whole. Deity perform that work which is attributed to one essential.

Once more, let us remember that principle which we expounded last Sunday, that it is the law of Being that in proportion as you rise from lower to higher life the parts are more distinctly developed, while yet the unity becomes more entire. You find, for exam ple, in the lowest forms of animal life one organ per

forms several functions, one organ bein time heart and brain and blood-vessels. come to man, you find all these variou isting in different organs, and every of tinctly developed; and yet the unity higher unity than that of a limpet. W from the material world to the world i find that the more society is cultivatedis cultivated-the more.marvellous is developing distinct powers. In the sa almost all one feeling; but in proportion education advances, and the higher life power and faculty develops and distin and becomes distinct and separate. A proportion as in a nation every parti unity is greater, and just in proportion vidual every power is most complete, a most distinct, just in that proportion reached the entireness of his humanity.

Now, brethren, we apply all this to the The Trinitarian maintains, against the the Sabellian, that the higher you ascer of being, the more distinct are the co and that the law of unity implies and de fold unity. The doctrine of Sabellianis is this, that God is but one essence-b under different manifestations; and that y the world He was called the Father, when the world He was called the Son, and wh fied the world He was called the Holy Sabellian and the Unitarian maintain tha God consists simply in a unity of person sition to this does the Trinitarian mainta

-ness, either in man or in God, must be a unity of manifoldness.

But we will enter into this more deeply. The first power or consciousness in which God is made known. to us is as the Father, the Author of our being. It is written, "In Him we live, and move, and have our being." He is the Author of all life. In this sense He is not merely our Father as Christians, but the Father of mankind; and not merely the Father of mankind, but the Father of creation; and in this way the sublime language of the prophets may be taken as true, literally: "The morning stars sang together, and all the sons of God shouted for joy;" and the language of the canticle, which belongs to our morning service -the deeps, the fountains, the wells, all unite in one hymn of praise, one everlasting hallelujah to God the Father, the Author of their being. In this respect, simply as the Author of life, merely as the Supreme Being, God has reference to us in relation to the body. He is the Lord of life; in Him we live, and move, and have our being. In this respect, God to us is as lawas the collected laws of the universe; and, therefore, to offend against law, and bring down the result of transgressing law, is said. in Scripture language, be cause applied to a person, to be provoking the wrath of God the Father.

In the next place, the second way through which the personality and consciousness of God has been revealed to us is as the Son. Brethren, we see in all those writers who have treated of the Trinity, that much stress is laid upon this eternal generation of the Son, the everlasting Sonship. It is this which we have in the Creed-the Creed which was read to-day

"God, of the substance of the Father, the worlds;" and, again, in the Nicen expression, which is often so wrongly God, Light of Light, absolutely nothing.

very God of ver

There are two s

there. The first is this, "The Son w second is this, "The Son was-of God derivation. And in that, brethren, we the deepest and most blessed truths The Unitarian maintains a divine human blessed truth. There is a truth more the humanity of Deity. Before the w was that in the mind of God which w humanity of His Divinity. It is called the Word the Son-the Form of Go tue of this that we have a right to att our own feelings; it is in virtue of this speaks of His wisdom, His justice, His 1 God is what love is in man; justice in justice is in man; creative power in Go ative power is in man; indignation in Go indignation is in man, barring only this is emotional, but the other is calm, and lastingly still. It is through this humani of God, if I may dare so to speak of De elation became possible to man. It was was made flesh; it was the Word that ma to man. It is in virtue of the connection and man, that God made man in His own through a long line of prophets the h God could be made known to man, till developed most entirely, and at large, i tion of the Redeemer. Now, in this resp

observed that God stands connected with us in relation to the soul as the Light which lighteth every man that cometh into the world.

Once more; there is a nearer, a closer, and a more enduring relation in which God stands to us that is, the relation of the Spirit. It is to the writings of St. John that we have to turn, especially, if we desire to know the doctrines of the Spirit. You will remember the strange way in which he speaks of God. It would almost seem as if the external God has disappeared to him; nay, as if an external Christ were almost forgotten, because the internal Christ has been formed. He speaks of God as kindred with us; he speaks of Christ as Christ in us; and "if we love one another," he says, "God dwelleth in us." If a man keep the commandments, " God dwelleth in him, and he in God." So that the spiritual manifestation of God to us is that whereby He blends Himself with the soul of man.

These, then, my Christian brethren, are the three consciousnesses by which He becomes known to us. Three, we said, known to us. We do not dare to limit. God; we do not presume to say that there are in God only three personalities, only three consciousnesses; all that we dare presume to say is this, that there are three in reference to us, and only three; that a fourth there is not; that, perchance, in the present state a fourth you cannot add to these-Creator, Redeemer, Sanctifier.

Lastly, let us turn to the relation which the trinity in unity bears to the triad in discord. It is intended. for the entireness of our sanctification: "the very God of peace sanctify you wholly." dwell upon that expression "wholly."

Brethren, we

There is this