individual every power is most complete, and stands out most distinct,
just in that proportion has the man reached the entireness of his
Humanity.

Now brethren, we apply all this to the mind of God. The Trinitarian
maintains against the Unitarian and the Sabellian, that the higher you
ascend in the scale of being, the more distinct are the
consciousnesses, and that the law of unity implies and demands a
manifold unity. The doctrine of Sabellianism, for example, is this,
that God is but one essence--but one person under different
manifestations; and that when He made the world He was called the
Father, when He redeemed the world He was called the Son, and when He
sanctified the world He was called the Holy Ghost. The Sabellian and
the Unitarian maintain that the unity of God consists simply in a
unity of person, and in opposition to this does the Trinitarian
maintain that grandness, 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