o every soldier in the army. The army is one, and
that is the oneness of unity; the soldier is one, but that is the
oneness of the unit. There is a difference between the oneness of a
body and the oneness of a member of that body. The body is many, and a
unity of manifold comprehensiveness. An arm or a member of a body is
one, but that is the unity of singularity. Without unity my Christian
brethren, peace must be impossible. There can be no peace in the one
single soldier of an army. You do not speak of the harmony of one
member of a body. There is peace in an army, or in a kingdom joined
with other kingdoms; there is harmony in a member united with other
members. There is no peace in a unit, there is no possibility of the
harmony of that which is but one in itself. In order to have peace you
must have a higher unity, and therein consists the unity of God's own
Being. The unity of God is the basis of the peace of God--meaning by
the unity of God the comprehensive manifoldness of God, and not merely
the singularity in the number of God's Being. When the Unitarian
speaks of God as one, he means simply singularity of number. We mean
that He is of manifold comprehensiveness--that there is unity between
His various powers. Amongst the personalities or powers of His Being
there is no discord, but perfect harmony, entire union; and that
brethren, is repose, the blessedness of infinite rest, that belongs to
the unity of God--"I and my Father are one."

The second thing which we observe respecting this unity, is that it
subsists between things not similar or alike, but things dissimilar or
unlike. There is no unity in the separate atoms of a sand-pit; they
are things similar; there is an aggregate or collection of them. Even
if they be hardened in a mass they are not one, they do not form a
unity: they are simply a mass. There is no unity in a flock of sheep:
it is simply a repetition of a number of things similar to each other.
If you strike off from a thousand five hundred, or if you strike off
nine hundred, there is nothing lost of unity, because there never was
unity. A flock of one thousand or a flock of five is just as much a
flock as any other number.

On the other hand, let us turn to the unity of peace which the apostle
speaks of, and we find it is something different; it is made up of
dissimilar members, without which dissimilarity there could be no
unity. Each is imperfect in itse