There remains, however, a still further step to be taken along the line which we have been pursuing. We are not fully satisfied when we know God even as personal, even as righteous; the assurance which alone will satisfy the awakened human spirit is that which tells us {20} that God is Love, and that His truest name is that of Father. How could such a culminating assurance come to us? We conceive that this end could only be achieved through a complete manifestation of the Divine character on a finite scale, _i.e._, through His indwelling in an unparalleled measure in a unique and ethically perfect being; and such an event, we hold, has actually taken place in what is known as the Incarnation. In the words of Dr. Horton, "the doctrine of the immanence of God, the idea that God is in us all, leads us irresistibly to the conclusion that 'God was in Christ, reconciling the world unto Himself.'" "This argument," he says--_viz._, from Divine immanence--"becomes more and more favourable to the doctrine of Christ's Divinity." [2] The highest and truest knowledge of God, that which it most concerns us to possess, could have become ours only through One in whom the fulness of Godhead dwelt bodily, in whom we saw Divinity in its essence and without alloy. To bring us this perfect revelation was, indeed, the very reason of Christ's advent. We come to the Father through the Son, because there is no other Way. We have seen the light of the knowledge of the glory of God in the face of Jesus Christ, the very Image of His Substance. Divine Love, mighty to save, full of redemptive power, longing for the soul with infinite affection--in fine, Fatherhood--this is what constitutes {21} religion's ultimate; and this revelation we have in the Incarnate Son, in whom the Spirit dwelt without measure--who, _i.e._, stands forth as the supreme and unparalleled illustration of the Divine immanence.