but the other is calm, and pure, and everlastingly still. It is
through this Humanity in the mind of God, if I may dare so to speak of
Deity, that a revelation became possible to man. It was the Word that
was made flesh; it was the Word that manifested Itself to man. It is
in virtue of the connection between God and man, that God made man in
His own image; that through a long line of prophets the human truth of
God could be made known to man, till it came forth developed 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