oped most
entirely and at large in the incarnation of the Redeemer. Now in this
respect, it will be 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." Brethren,
we dwell upon that expression "_wholly_." There is this difference
between Christianity and every other system: Christianity proposes to
ennoble the whole man; every other system subordinates parts to parts.
Christianity does not despise the intellect, but it does not exalt the
intellect in a one-sided way: it only dwells with emphasis on the
third and highest part of man--his spiritual affections; and these it
maintains are the chief and real seat of everlasting life, intended to
subordinate the other to themselves.

Asceticism would crush the natural affections--destroy the appetites.
Asceticism feels that there is a conflict between the flesh and the
spirit, and it would put an end to that