But though distinctions may be drawn, and though for the sake of emphasis and brevity Christ may be called by the name of one only of His two natures, the essential fact is never forgotten that He is God and man, one Person in two forms, God’s and the servant’s. And these two natures do not stand isolated and apart, merely contained within the limits of one personality. Just as we saw that Hilary recognises a complete mutual indwelling and interpenetration of Father and Son, so he teaches that in the narrower sphere of the Incarnation there is an equally exact and comprehensive union of the Godhead and Manhood in Christ. Jesus is Christ, and Christ is Jesus Trin. x. 52. We must remember not only that heretical distinctions had been made, but that Christ is the name of the Son in pretemporal relation to the world (see p. lxvii.), as well as in the world.. Not merely is the one Christ perfect Man and perfect God, but the whole Son of Man is the whole Son of God Ib. 22, 52.. So far is His manhood from being merged and lost in His Divinity, that the extent of the one is the measure of the other. We must not imagine that, simultaneously with the incarnate, there existed a non-incarnate Christ, respectively submitting to humiliation and ruling the worlds; nor yet must we conceive of one Christ in two unconnected states of being, as though the assumption of humanity were merely a function analogous to the guiding of the stars. On the contrary, the one Person is co-extensive with all infinity, and all action lies within His scope. Whatever He does, whether it be, or be not, in relation to humanity, and in the former case whether it be the exaltation of man-hood or the self-emptying of Godhead, is done ‘within the sphere of the Incarnation Cf. Gore, Dissertations, p. 211. It is in relation to the self-emptying that Hilary uses such definite language: Trin. xi. 48, intra suam ipse vacuefactus potestatem.…Se ipsum intra se vacuefaciens continuit; xii. 6, se evacuavit in sese.,’ the sphere which embraces His whole being and His whole action. The self-emptying itself was not a self-determination, instant and complete, made before the Incarnation, but, as we saw, a process which continued throughout Christ’s life on earth and was active to the end. For as He hung, deliberately self-emptied of His glory, on the Cross, He manifested His normal powers by the earthquake shock. His submission to death was the last of a consistent series of exertions of His will, which began with the Annunciation and culminated in the Crucifixion.