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 material, and yet unglorified, the Divine quality was distinctly manifested to all who had the mental eye to perceive and the heart to feel it. In words of truth, in looks of love, in deeds of power, such as never before came from man, was that Divinity manifested. Even the Jewish officers cried, "Never man spake like this man." "No one," said Nicodemus, "can do these miracles that thou doest, except God be with him." The Lord himself declared, "He that seeth me, seeth the Father"—thus testifying that the Divine was manifested and made visible through him.

It is in this sense, then, that the Humanity of Jesus Christ, as manifesting distinctly and strikingly the quality or nature of God, is called the name of God. And that this is what is signified in the Supreme sense, by name, may be seen from some striking passages of Scripture. Jesus said, "Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it and will glorify it again." Here the humanity is plainly refered to; the expression, "I have both glorified it, and will glorify it again," implying that the glorification of the Humanity, or the work of making it Divine, was a process gradually accomplishing. Again, "Jesus said, I am come in the name of my Father" —that is, the humanity presented itself before them, in the name or as the name of the Father—that is, to manifest the quality of the Divine Being or God before his creatures. The same is meant by the Lord's command to his disciples, to ask in his name—"If ye shall ask anything in my