some of his followers at this day and we recognise in ourselves aa image of god that is of the supreme not indeed equal nay far and widely different not and to express the whole more briefly not of the same substance with god yet that than which of all things made by him none in nature is nearer to god which image is yet to be by re formation that it may be nearest in likeness also for we both are to know that we are to love to be this and to know it in these then moreover no falsehood resembling truth us � xi c as translated in s ed of london vol vo p note the late dr seems aware of the of language and its inability to express the idea of a indeed there is oo word in any language which can convey a precise idea of this follow the attempts to one person out of these two natures some said there was one will others two wills in the person of christ this was the quarrel of the and the others said the union was effected by the loss of the attributes of the human or divine being some supposing the one passed into and so became the other or that both in a but it became to affirm that each retained all its peculiar attributes and so the two were united now this doctrine may seem very wise because it is very but the same words may be applied to other things we have very little skill in showing up but can apply all this language to very different matters and it shall sound quite as well as before thus we may take a circle instead of the father and a for the son and say the two natures were found in one the circle became a and yet lost none of its while the became a circle yet lost none of its the union of the two was perfect the character of each being preserved they point for point area for area centre for centre for yet was one still a circle the other a but both made up the the one was not inscribed nor the other we would by no means deny the great fact which we think lies at the bottom of this notion of the a fact however which it seems to conceal as often as to express in our times that the deity and therefore himself more or less perfectly in human beings and especially in the climax of human beings through whom proceed the divine influences which also proceed from the father hence the doctrine of the holy ghost this truth we think is expressed in all in the of the notions of the the angels and that make up the of the which daniel seems to imitate and the author of the to have in his eye distinction for it is not similar to any other distinction in the minds of men so that it is very whether we use the name person or any other name or a instead of a name in upon this subject � sermon iv p b s april but to return these points fixed the catholic dwelt chiefly on the divine in christ and continued to do so till the while the human side was represented by and whom here we have not space to name we now pass over some centuries in which there was little life and much death in the church � times when the rays of religious light as they came through the darkness fell chiefly it seems on men whom the light rendered suspicious to the church � and come down to times after the after the great battles had been fought through and the council of held its and the incident to all great of thought had passed over and the oriental and one sided view of christ s nature had been the human side of of it comes out once more into its due by the long one sided contemplation of the divine in christ his person came to stand as somewhat absolutely as the other side of and beyond human nature something perfectly inaccessible to the thought while it is the greatest thing in christianity to recognise oar brother in him with the there had tendency which laid small stress on the old notions of christ in which the divine nature had and crushed the and human nature in him this new tendency is a feature of the it shows itself in the doctrine of justification by faith and quite as powerfully in the altered form of but here too we must tread with rapid feet and rest on only two of the numerous systems of this period one from the themselves the other from a the human nature is capable of divinity said the early what christ has first done all may do afterwards well said martin strange as it may seem to modern who learn history from the library of useful knowledge lo christ takes our birth that is the of human nature from us unto himself and sinks it in his birth and gives us his that we thereby may become pure and new as if it were our own so that every christian may enjoy this birth of christ not less than if he also like were born bodily of the s virgin mary or doubts this the same is no christian again this is the meaning of to us a child is born to us a son is given to us to us to us is he born and to us given therefore look to it that thou not only out of the a fondness for the history itself but that thou this birth thine own and with him free from thy birth and pa over to his � then thou indeed shalt sit in the 