said, "I and the Father are one," "the Father dwelleth in me." Whenever he seemed to speak of himself as distinct from the Father, it was merely the humanity, or human part of his nature, distinguishing itself from the Divine part within; for, before the humanity was fully glorified, there was a distinction between them—they were not yet perfectly united: just as man's natural and spiritual minds are distinct, and even opposite, before he becomes fully regenerated. But the process of glorification, or of uniting the Divinity and humanity, was going on steadily during all the Lord's life in the world. What was already accomplished of that work, the Lord manifested to the disciples at his transfiguration on the mount, when he opened their spiritual sight, and gave them to see his humanity so far as already glorified within—"his face shining as the sun, and his raiment white as the light." But the process continued to go on, the humanity became more and more subject to the Divinity and filled with it, till at last, by the death of the cross, the mere natural human life itself was extinguished, and in the tomb the last of materiality was put off—and the Lord rose glorified—with the humanity completely united to the Divinity, and itself made Divine. In this "glorious body," as the Apostle terms it, this Divine humanity, the Lord ascended to the heavens, and "far above all heavens, that he might fill all things."[1] Jesus Christ was now God and man—himself the Father and the Son in one Divine Person.
