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 conflict; it would bring back
unity by the excision of all our natural appetites, and all the
desires and feelings which we have by nature. But when the apostle
Paul comes forward to proclaim the will of God, he says it is not by
the crushing of the body, but by the sanctification of the body: "I
pray God your whole spirit and soul and body be preserved blameless
unto the coming of our Lord Jesus Christ."

In this my Christian brethren, there is one of the deepest of all
truths. Does a man feel himself the slave and the victim of his lower
passions? Let not that man hope to subdue them merely by struggling
against them. Let him not by fasting, by austerity, by any earthly
rule that he can conceive, expect to subdue the flesh. The more he