ct qualities, and yet they
all form one unity, one single conception, one idea--the idea for
example, of a tree.

Now we will ascend from that into the immaterial world; and here to be
something more distinct still. Hitherto we have had but three
qualities; we now come to the mind of man, where we find something
more than qualities. We will take three--the will, the affections, and
the thoughts of man. His will is not his affections, neither are his
affections his thoughts; and it would be imperfect and incomplete to
say that these are mere qualities in the man. They are separate
consciousnesses, living consciousnesses--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 different. 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 particular 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 courage; 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 example, in the
lowest forms of animal life one organ performs several functions, one
organ being at the same time heart and brain and blood-vessels. But
when you come to man, you find all these various functions existing in
d