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
different organs, and every organ more distinctly developed; and yet
the unity of a man is a higher unity than that of a limpet. When you
come from the material world to the world immaterial, you find that
the more society is cultivated--the more man is cultivated--the more
marvellous is the power of developing distinct powers. In the savage
life it is almost all one feeling; but in proportion as the higher
education advances and the higher life appears, every power and
faculty developes and distinguishes itself, and becomes distinct and
separate. And yet just in proportion as in a nation every part is
distinct, the unity is greater, and just in proportion as in an