our human nature, and that nature not be consumed? So it has been. 'In
Him dwelleth all the fulness of the Godhead bodily.'

And when we come with our questions, How? In what manner? How can the
lesser contain the greater? we have to be content with the recognition
that the manner is beyond our fathoming, and to accept the fact,
pressed upon our faith, that our hearts may grasp it and be at peace.
God hath dwelt in humanity. The everlasting Word, who is the
forthcoming of all the fulness of Deity into the realm of finite
creatures, was made flesh and dwelt among us.

But the Tabernacle was not only the dwelling-place of God, it was also
and, therefore, the place of Revelation of God. So in our text there
follows, 'we beheld His glory.' As in the tent in the wilderness there
hovered between the outstretched wings of the silent cherubim, above
the Mercy-seat, the brightness of the symbolical cloud which was
expressly named 'the glory of God,' and was the visible manifestation
of His real presence; so John would have us think that in that lowly
humanity, with its curtains and its coverings of flesh, there lay
shrined in the inmost place the brightness of the light of the
manifest glory of God. 'We beheld His glory.' The rapturous adoration
of the remembrance overcomes him, and he breaks his sentence, reckless
of grammatical connection, as the fulness of the blessed memory floods
into his soul. 'That glory was as of the Only Begotten of the Father.'
The manifestation of God in Christ is unique, as becomes Him who
partakes of the nature of that God of whom He is the Representative
and the Revealer.

And how did that glory make itself known to us? By miracle? Yes! As we
read in the story of the first that Christ wrought, 'He manifested