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stones to cast at Him," was when He said, "Verily, verily, I say unto you, Before Abraham was, I Am:" the incommunicable Name of Jehovah assumed by One Who was truly Man. Because of the same assertion the sentence of death was at last decreed, when all the false charges had failed. "The High Priest answered and said unto Him, I adjure Thee by the Living God, that Thou tell us whether Thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: nevertheless, I say unto you, hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of Heaven. Then the High Priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard His blasphemy. What think ye? They answered and said, He is guilty of death."1 It was the assertion of the true Eternal Godhead personally united with the true Manhood, and visibly manifested before their eyes, which they understood Him to claim, and which they rejected.
The consequences of this perfect union in our Lord unfolded themselves in various ways to the disciples who were brought nearest to Him. To S. Philip, e.g., He says, " Believest thou not, that I am in the Father, and the Father in Me? The words that I speak unto you, I speak not of Myself; but the Father that dwelleth in Me, He doeth the works."2 The human word and the human act were the perfect, true expression of the mind, the character of the invisible Godhead. To see the one was to see the other. It was the Infinite Life putting on the features of the finite creature, and thus expressing itself to the eyes of men. "He that hath 1 S. Matth. xxvi. 63—66. s S. John xiv. 10.
seen Me, hath seen the Father; and how sayest thou then, Show us the Father?"1
The Father indwelling in the Son, in the Manhood of the Son, was guiding, moulding the life of the sacred Humanity. Again, in other words the Lord declares the same truth; "The Son can do nothing of Himself, hut what He seeth the Father do."3 The Divine Nature is at once the example, and the living power of the human in Christ. It is the example which has life in itself. Thus the sacred Humanity was perfect, because by an inner consciousness the Soul of Christ perpetually saw the forms of the Divine Nature with which it was conjoined, and the Divine Nature perpetually impressed Itself on the obedient will and faculties of the Manhood. This is the second Divine unity.
III. The third degree in the scale is the unity between our Lord's Manhood and our own fallen humanity, and through union with His Manhood union with the Godhead. And though this be indeed a unity of a far lower degree and different order from the union of the Godhead and Manhood in our Lord, and is in us only by grace, and in measure, yet is His own hypostatic union of the two natures a true type and example of a similar unity in ourselves, for His intercession ever arising for us is, "That they all may be one; as,"—in some like manner as,—" Thou, Father, art in Me, and I in Thee, that they also may be one in Us." "I in them, and Thou in Me, that they may be made perfect in one."3 The consecrated Humanity of Jesus, our Blessed Lord, is therefore to us at once the example, and also the indwelling Presence of power which, through the Spirit, forms that 1 S. John xiv. 9. 2 S. John v. 19. s S. John xvii. 21, 23.
ideal in us. What this will be when perfected, when fully developed in us, when the Godhead is revealed to us in the fulness predestined, and our nature is expanded to its utmost intended range of faculty and sensation, we have no power to comprehend. But we may draw an image of what shall be hereafter, from what is now a constant consciousness in our actual state in the natural world; for this lower nature is a dim shadow of the mysteries of the Invisible, and we may gather the surest conclusions from its typical character.
There is a Presence in the world around us, which acts upon and pervades us, and which we cannot doubt is of God, in the wondrous thrilling harmonies of music, the sweet beauty of flowers, the branching woods, the repose of the mountains, the quietness of the valleys, the grandeur of the sea, the voices of birds, the balm of the summer air, the pure light of the stars, the radiance of the sun. How do these natural influences entrance, and fill, and carry us away, and overpower to intoxication the whole sensitive frame of our being, so that we are transported out of ourselves in the exquisite enjoyment of an enraptured, boundless life! And yet this lower nature is but the outskirts of His magnificence, the very refuse of His true glory, the mere earthly smoke struggling up, before the brilliant flame breaks forth. What will those higher glories be, of which these are but poorest types? What can He be, Who is greater than the greatest of all that He has created? What shall we be, when our sensations are as truly adapted to the Divine Presence in a higher world, as our natural senses are now adapted to this natural world, and the overpowering ecstasy around, within, absorbs us, and we are lost in the unutterable consciousness of a sensible union with God, and with the highest creatures of God?
But even now the unity of the Divine Nature and our own actually exists, though it be of the feeblest kind, rudimentary, with no power of sense to perceive what by faith we marvelling believe and adore. But, however unconscious and imperfect our union with God be as yet, it is most real; and in this unity lies the hope of our nature receiving the sacred impression of the example of our Lord. We are following His steps, just in proportion as the impression of the indwelling God moulds the features of our character. Consider the unutterable mystery of redeemed human life, judging only from the few insights which Holy Scripture reveals of the new nature working within us, as the inheritance, not only of the higher order of Saints, but of all true redeemed humanity. S. Paul says; "The Spirit also helpeth our infirmities, for we know not what we should pray for as we ought; but the Spirit Itself maketh intercession for us with groanings which cannot be uttered. And He that searcheth the heart, knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of God."1 In every earnest prayer we cannot tell how much is the aspiration of our own soul, how much the breathing of the indwelling God Who has possessed us. Again, the Apostle says; "Work out your own salvation with fear and trembling, for it is God which worketh in you, both to will and to do of His good pleasure."2 When we put forth our energy to will, when we exert our faculties to act, we cannot tell how much of the energy of the will, how much of the exertion to work, is of our own proper 1 Eom. viii. 26—29. s Phil. ii. 12,13.
nature, how much is the direct influence of the Godhead, Which, through the union of our Lord's Manhood with our own, pervades and moves us. We cannot disentangle the mysterious skein of the intermingled threads of the Divine and Human natures, of which we are the wonderful development; and so penetrating, so all-pervading is the Presence of the indwelling God, that even our lower, our bodily elements are become, to an extent we cannot ascertain, His organs and instruments. "Know ye not," says S. Paul, " that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" Again, "Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot?'" So that the horror of an impure touch, and the dreadfulness of an unclean imagination, is grounded, not on the failing to follow the holy example without us, but on using for the commission of sin the very organs of the mind or body which the indwelling God has assumed as the mode of His own development in us, on which He is by His very touch and pressure seeking to infuse His own purity. Thus acting throughout our whole being, by an inner moulding power constantly operating in His true elect, our Lord causes His example to be only another form of His own life in us, in a mysterious unity of being with Himself.
IV. If we carry our view yet further, it will appear that not merely is there this community of inner life with our Lord, but the process and conditions under which it is formed are, in some measure at least, the same. In two respects the resemblance may be traced. 1 1 Cor. vi. 15,19.