Thus on the day of Pentecost a new Power, the Spirit of the Incarnate God, descended not upon single men, but upon an assembly of men, binding it in a unity, conveying to it a truth, kindling in it a charity, and working through these a sanctification never before known; which Power, thenceforth dwelling in that Body, was to collect and draw into itself out of all nations and ranks of men those who should form the Church, that is, the Kingdom and Temple, and House, and Body, and Family of Christ. In it was to work and from it to go forth henceforward to all time the virtue of Him who had assumed our flesh, not transiently, but for ever; in the Head and the Body, through the life of His Spirit, Christ should teach and bear for ever that witness to the truth of which He spoke in the hall of Pilate, and concerning which He said that “this gospel of the kingdom should be proclaimed through the whole world, for a witness to all nations, and then that the end should come.”(103) To the continuance, the indissolubility, the purity of this power He has pledged His word in such a way that they who deny it must in doing so deny Him. He has even made the unity of this Body the special mark to men of the truth of His mission, beseeching His Father in that last prayer, “Neither pray I for these alone, but for those also who through their word shall believe in Me, that they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us, that the world may believe that Thou hast sent Me.” There are three analogies(104) which illustrate this creation of our Lord—a creation in itself as singular as His assumption of man’s nature.