Magnificent as had been the dower of the First Man, and wonderful the grace which held his soul in harmony with itself, and his bodily affections in obedience to his soul, incomparably more magnificent was the dower of human nature in its reparation, inconceivably grander the grace which ruled the Soul and Body of the Restorer. For whereas the First Man's person had been simply human, the Person of the Second Man was the Divine Word Himself, the perfect Image of the Father; and whereas the grace of the First Man was such that he was able not to sin, the grace which had assumed the nature of the Second Man was a Person who could not sin, the fountain of grace itself, measureless, absolute, and personal. The Image of God Himself came to restore the copy of that Image in Man; his appearance as man among men was the reconveying of the Truth to them, because He was the Truth Himself. The Truth in all its extent; the Truth in the whole moral order and every relation which belongs to it; the Truth by which all the rational creation of God corresponds to the Idea of its Creator, was the gift which He brought to man in His Incarnation.
But this truth is not merely external to man. In order to be received and appropriated by him, he must become capable of it. The Restorer works his restoration by an inward act upon the soul, its intellect and will. The Image of God sets up His seat within His work, the copy. Man is sealed by the Holy Spirit with the likeness and resemblance of the Father's Face, the Son; and having the Son within him, and giving a home within the soul to the divine character, and making this his treasure, man is formed after God.[45] The supreme likeness, which is beyond all others, is impressed on human souls by the Spirit of the Father and the Son. As the defacing of the likeness, the result of the original fall, caused the obscuring of the Truth, so its restoration was itself the recovery of the Truth.
And this restoration is itself the witness to the Truth of which He spoke before Pilate as the object of His birth and advent. But to make the witness operative and fruitful, the greatest wonder in this list of wonders is required, the suffering of the Truth Himself. He said of the corn of wheat, which was to bear fruit in unnumbered hearts, that it would remain alone unless it fell into the ground and died. And so His crucifixion in the nature which He had assumed was the act from which the renewal of truth went forth; and not only in His Person, but likewise in His chosen witnesses this special mode of vivifying the truth, [pg 055] and making it fruitful, should be repeated. Not only must the absolute Truth of God appear in our nature itself in order to be accepted, but the nature in which it appeared should offer the sacrifice of itself; and this particular mode of propagating the truth should be observed in that chosen band whom He termed specially His witnesses. Their witness should be their suffering; in them too the Truth should be crucified, and so become fruitful.
And as man in his original creation had been a copy, however faint, of the eternal relations of the Godhead in itself, so his restoration springs from those same eternal relations. In it the Father, the Son, and the Holy Spirit are seen working.[46] It springs from the Father, in that He is the Father of the only-begotten Son, the Original of the Image, and so the Father of all those who are the copies of that Image. It springs from the Son, in that He is the perfect Image of the Father, and by dwelling in a created nature has raised it to the dignity of His Person, from which the grace of Sonship comes. It springs from the Holy Spirit, whose work as the Spirit of the Father and the Son is to imprint the copy of the Son on man. He performs in every one of the redeemed by communicating to them a participation of the divine nature, by dwelling in them, by contact and coherence with them, a work infinitely less in degree, but yet of [pg 056] the same order with that work of His whereby all the fulness of the Godhead dwelt by personal unity in our Lord's Manhood.[47]
But we left our Lord before Pilate, bearing witness to the truth. It remains to see how that truth became impressed on the world.
Chapter VIII. The First And The Second Man.
“Totus Christus caput et corpus est. Caput unigenitus Dei Filius, et corpus ejus Ecclesia, Sponsus et Sponsa, duo in carne una.” S. Aug. de Unitate Ecc. tom. ix. 341.