the Father hath hfe in Himself, so hath He given to the Son to have life in Himself,"[1] and to which was "given all power in heaven and in earth."[2] This "life" and "power" are said to have been "given," because, like the soul, which confers all its activity and energy upon the body, not only without diminishing but thus really augmenting their forces and utility; so the Divinity, in the process of becoming one with the humanity, gave to it all that belonged to itself, not only without lessening its own glory, but thereby taking to itself its great power, and providing the means by which all may know Him. Nothing of the Deity can be known by us, apart from our acknowledgment of His humanity. If this be not in some measure perceived, there are no other means by which to gather any reasonable thought upon the subject. No man goeth to the Father but by the Son, and they who know the Son know the Father also.[3]
But although the Lord, as to His Divine humanity, is called "The Son of God," students of the Word will have remarked, that He, for the most part, spoke of Himself as "The Son of man." It is important to notice this circumstance, because it is only as the Son of man that He promised to execute His judgment and to come again. This fact will appear in its proper place. That those two titles were intended to express two different ideas respecting the Lord's humanity is evident from His answers to the high-priest. The high-priest 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 ye shall see the Son of man, sitting on the right hand of power, and coming in the clouds of heaven."[4] Here, although he permitted Him-
