mind—a certain compound of human thoughts and affections, a human consciousness. Otherwise the Saviour could not have been "tempted," as the Apostle affirms, "in all points like as we are;"[1] what is purely Divine is above temptation: "God cannot be tempted of evil, neither tempteth He any man."[2] Now, plainly, Jesus sometimes speaks, and is spoken of, in reference to His Divine part, and sometimes as to His human part. When He says, "before Abraham was, I am," He is speaking plainly of and from His Divine part—He is speaking as God. The same, when He says, "he that hath seen Me hath seen the Father,"[3] and, "I and the Father are one."[4] But on the other hand, when He says, "My Father is greater than I,"[5]—when He prays to the Father,—when He exclaimed, as He hung suffering on the cross, "Father, forgive them, for they know not what they do,"—it was plainly of and from the human nature that He spoke, and in and by that human nature He suffered and died. But when He rose glorified from the tomb,—when He appeared amongst the disciples, "the doors being shut," and breathed on them, saying "Receive ye the Holy Spirit"[6]—when, before His ascension, He appeared to the eleven on a mountain in Galilee, and said to them "All power is given unto Me in heaven and in earth," He looked and spoke both from His Divinity and from His glorified Humanity, now united and made one,—human infirmities being now all put off. In that glorified Humanity—in that "glorious body," as the Apostle terms it[7]—He "as-
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GOD APPEARING.
