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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	flesh_n	person_n	unite_v	2,359	5	9.4576	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36446	Theanthrōpos or The great mysterie of godlines opened by way of antidote against the great mysterie of iniquity, (now awork in the Romish Church.) In a sound and seasonable treatise; wherein 1. The incarnation of the Son of God (and evangelicall love, wisdome, humility, &c. expressed in that contrivance) is fully explicated and displayed. 2. Ceremonies in poynt of divine worship are concluded to be by Christ (the true Messiah) abrogated; and examined whether they are not since Christ, Jewish-anti-Christian; where the Jew and Judaizing Christian are deservedly taxed. 3. Christian liberty with its VIII steps and V boundaries, is modestly and briefly asserted; and many other matters of consequence and moment are imparted; but now published for vindication of the truth and its assertor. By Thomas Douglas, M.A. minister of the Gospel at Olaves-Silverstreet, in London.	Douglas, Thomas, fl. 1661.	1661 (1661)	Wing D2040; ESTC R212841	54,580	83

Rabbies among the Pharisees Matth. 22. 42 43 44 45 46. But That the Son of God should become the Son of a Virgin Here is a Mysterie in a Mysterie That a Virgin should become a Mother This was a Thing so Mysterious that Mary her self the Royal Mother of our Lord was a stranger to the manner of the accomplishment of it How shall this be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said she to the Angelical Angel Luke 1. 34. So strange that as worthy Bishop Vsher notes in his Emmanuel it was proposed as a signe and wonder to Unbelievers seven hundred and forty yeers before it was accomplished Isa 7. 14. Behold a Virgin shall conceive and bear a Son c. What For a Virgin to conceive and bear c. O! What Paradoxes be these Angels wonder Devils tremble at these astonishing Verities Finally The Personal Vnion of the Humane and Divine Natures in Christ is a stupendious Mysterie that which S. Augustine did so much admire and a thing which is able to plunge the Celestial Intelligences themselves There be two great Mysteries viz. 1. One Nature in Three Persons 2. Two Natures in One Person And I dare almost be bold to say That Three in One in the B. Trinity is not a greater Mysterie then Two in One in Christ O! Wonder Christians wonder at this great Mysterie of Godliness Wonder That the Word should be made flesh That the Son of God should be made of a woman I of a Virgin c. I am perswaded that This is and will be to all eternity matter of admiration and wonder in Heaven 2. Evangelical Love Here is the most signal Demonstration of the Love of God to Mankinde that is possible What That the Son of the Living God should be made of a woman c. This Love may be considered in a two-fold respect viz. As a 1. Superlative Love and in its Dimensions 2. Soparative and Distinguishing Love 1. This Love is superlative and for degrees transcendent Such are the Dimensions of the Love of God that it is like God Himself Incomprehensible it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3. 19. passeth knowledge O the height depth length and breadth of this Love It is the work of Angels and Glorified Saints to admire it That God should send forth his Son made of a woman was an unparallell'd instance of Love God SO loved the world that he gave his only begotten Son into the world c. John 3. 16. Note that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SO Thereby is intimated the very Maximum Quod Sic of Love and that may be termed without any Derogation from the Deity the very Maximum Quod Sic of Omnipotency The highest pitch and Degree of Love that God could possibly express to Angels or Men. Such was God's Love to Man that He gave the Son of his Love unto Him O what a Mirandum of Love did God exhibite in that Deed of Gift The Result of God's Love to Man was no less then the great Emmanuel * Isa 7. 14. Matth. 1. 23. God with us If ever God did as I may say excel Himself it was in this same Love Herein the B. Trinity is most Eminent Two of God's Holy Attributes were in this Evangelical Oeconomy extended to a non-ultra their Outmost be it spoken with reverence viz. 1. Love 2. Wisdome Of the latter of which hereafter A greater Love then that which God did express in the Assumption of Our Nature into Personal Vnion with the God-head is I dare say to the praise of rich grace ultra posse Divinum an utter Impossibility with God A thing Impossible to Omnipotency it self Hoc non potest Omnipotens There be two great and signal Loves of God to Man observable from Scripture viz. 1. The Love of God in making Man in his owne likeness 2. The Love of God in making Himself in Man's likeness God made Man like Himself in the first Man Adam God made Himself like Man in the second Adam Christ There God was the Pattern and Man the Pourtaicture Here Man was the Pattern and God the Pourtraicture Now Christians the latter is the greater Love In the former God communicates Himself to the Creature But it the latter God doth by an infinite condescention assume the Creature into Personal Vnion with the Deity That God should take upon Him the Humane Nature intimates greater Love then that Man should partake of the * 2 Pet 1. 4. Divine Nature O Matchless Instance of Affection Beloved Heaven it self could not answer the demands of a soul touching a greater Love then this is * Quò Nitè Dei Quo tua flagravit Charitas Quo crevit tua Benignitas c. Aug. l●b Med. cap. 7. pag. 698. Tom. 9. Basil 1569. Whither O Son of God! Whither flamed thy Charity Whither encreased thy Benignity Whither reached thy Love Whither amounted thy Compassion c. Here we may say much and speak but little 2. This Love of God is a Distinguishing Love Signal is that Discrimination which this Love hath made between Angels and Men in the favour of Mankinde The Son of God was made of a Woman so that God became Man but we do not read that God became an Angel God took not upon him the Nature of Angels but he took upon him the Seed of Abraham Heb. 2. 16. Angels did eminently partake of the Divine Nature that is of God's Communicable Graces and Excellencies but God did not partake of the Angelical Nature But As God made Man like Himself in the first Creation so he made Himself like man in the Gospel-work of the Incarnation c. God sent forth his Son made of a woman The Personal Vnion of the Humane Nature with the Deity was a Capital and Distinguishing Honour conferr'd upon Mankinde O highly honoured Man Angels are not fit Competitors with thee I challenge the whole * nine Angels Archangels Vertues Powers Principalities Dominions Thrones Cherubims Seraphims Orders of them What Angel can plead Consanguinity to the Son of God This Man can do What Angel can say that of Christ which Adam said of Eve * Gen. 2. 23. This is Bone of my bone and flesh of my flesh This Man can say Thy Nature O Man is Personally One with the God-head in Christ The Angelical Nature is not thus honoured There is a Royal Dignity conferr'd both upon the Natures and upon the Persons of Men. 1. Upon their Natures for Our Nature being Personally United to the Deity in Christ partakes of the Legislative Power of Heaven and is Entitled to the Crown Royal thereof The Deity and Humanity of Christ though distinct Natures yet wear not distinct Crowns but are as hath been often said Personally One in King Christ Now the Father and the Son divide neither Crowns nor Scepters but joyntly exercise one and the same Jurisdiction The Man Christ is the King of Angels O what a Pre-eminence of Nature is that The Humane

should hope through strength from the Almighty to urge this Argument with good success not only Prophesies concerning Christ but Christ's own Prophesies and Personal Predictions are accomplished What Did he not in the dayes of his Matth. 24. 2. Luk. 19. 43 44. flesh prophesie concerning the Temple That there should not be left one stone upon another which should not be thrown down And did he not foretel with tears in his eyes the future desolation and depopulation of Jerusalem O Jerusalem Jerusalem c. Behold your house is left unto you desolate And was not this accordingly fulfilled not long after It was accomplished some forty yeers after Christ's Ascention by Vespasian the Emperour and his Son Titus say Eusebius and Josephus It is a strange thing to me but that Vnbelief is become Penal a curse as well as a sin that the Jewes are not convinced from the very vocally-silent Ruines of their Temple and Metropolis Oh Lord convince them 3. As touching the third thing proposed viz. The Reasons why the Son of God did take upon him our Nature 1. The Prime Impulsive cause hereof was a Principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of free and infinite Love That Intrinsecal Motive and Primum Mobile of all Evangelical Contrivances The Assumption of our Nature into Personal Vnion with the God-head was the prime piece of God's gracious designe and Love-plot concerning sinners The Son of God was induced thereunto ab intra from an impulse of Omnipotent Love By this the whole Trinity was as it were over-powered God so loved the world that he gave his only begotten Son c. John 3. 16. Love was Mightier then the All-mighty Here God was his own Captive be it spoken with reverence Sure there was a strange Omnipotency in Love O wonderful Love The most powerful Motive with God in God! The Project of Man's salvation was a Love-plot It was laid in Love It was carried on in Love It was accomplished in Love The Son of God did out of Love to our Persons assume our Natures The Incarnation was purely the Product of Infinite Affection That then which moved the Son of God to cloath the Deity with flesh and blood as I may express it and to take upon him our Nature was not 1. Any Meritorious Qualification in Man O no! We could as soon have merited Salvation as a Saviour and so there had been no need of God-Incarnate Nor was it 2. Any Created Excellency O no! So Angels had been Gainers and Men irrecoverably Losers whereas admired be rich Grace God took not upon him the Nature of Angels but the Seed of Abraham Heb. 2. 16. But it was purely an Internal Principle of free boundless and illimited Love This Beloved is a Reason far above Reason 2. A second Reason why the Son of God was made of a woman may be drawn from The Nature of Christ's Mediatory Office It was proper and requisite that the Son of God undertaking the Office of Surety and Mediatorship between God and Man should partake of both Natures the Humane as well as the Divine and so become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man else he had not been duely qualified thereunto Hence Christ is a Mediator not only qua Medians in respect of Office but also qua Medius in respect of the Concurrence of the Divine and Humane Natures in Him Christ as he is God bears a Proportion to his Fathers Majesty In Christ as he is Man there is a propinquity to our Meanness In a word Nota Ter Medius est Christus viz. 1. In S. Trinitate est Media Persona 2. Inter Deum Hominem Medians ex par● Officii 3. Respectu Naturarum est Medius The Mediator between God and Man must be both for Nature and Condition a Middle-Person Ergo c. 3. A third Reason why the Son of God became Man may be taken from The Order of Divine Justice As the Nature of Divine Justice is such that God cannot salva justitia gratifie sin with impunity or suffer the least guilt to go unpunished for that were Partiality contrary to Socinus his soul-deceiving-fancy so it requires satisfaction to be made in the same Nature wherein the offence is committed and accordingly God doth punish sin in the sinners Nature True it is God might have given a Commission to an Angel to assume our Nature yea and that Angel might have suffered in our Nature But an Incarnate Angel could never have satisfied wronged Justice Therefore the Son of God interposing as Surety and Mediator between a just God and sinful Mankinde condescended to become Man that he might answer and satisfie the strictest demands of Impartial Justice in the same Nature that he came to save Had not Christ been God his sufferings could never have been by condignity meritoricus had he not been Man they could never have been satisfactory to Justice Therefore he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man 4. Lastly The Attributes of God viz. The Love of God The Goodness and Mercy of God His Power His Wisdome c. shine clear in the Incarnation as in a Glass Here they concur by way of Eminency as in the Trinity's Master-piece so to speak and the very Flower of the Evangelical Oeconomy O how gloriously conspicuous are they here not only for kinde but even for Degrees Now one thing that the Son of God designed in taking upon him our Natures was the Illustration of the Glory of his Attributes For these Reasons was the Son of God made of a woman If any should enquire What is the Reason why the Son of God was made of a woman in the fulness of the time viz. sixteen hundred and sixty yeers ago rather then at any other time sooner or later This is answered before Thus I have fully opened and demonstrated that Evangelical Conclusion viz. That The Son of God was in the fulness of the time according to the infallible and determinate counsel of God's will made of a woman Come we now to the last thing proposed viz. The Application Vse 1. Here is matter of Wonder and Admiration and that fourfold viz. 1. An Evangelical Mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Incarnation of the Son of God That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Mystery of Godliness What That God should be made of a woman Is not that a Mysterie That God should become Man The Immortal God Mortal That the Maker of all things should be made That God should be made what He made God sent forth his Son made of a woman Here God was made of her whome He made Here Isa 9. 6. Maries Everlasting Father became Maries Son These are R●ddles to flesh and blood Beloved God sent forth his Son made of a Virgin Here is Miraculum in miraculo a Mysterie in a Mysterie That the Son of God should become the Son of Man David's Lord David's Son This was a great Mysterie a case so intricate that it plunged and non-plusd the greatest

de substantia sed de potentia non generatione sed fussione benedictione Aug. Serm. 6. de Tempore So that Christ's Conception in the womb of the Virgin was without all exception pure and immaculate 3. The Father's Commission is specified in these words God sent forth his Son This is the Authority of the Son 's undertaking it is no less then that of Heaven and the blessed Trinity He did not assume our Nature without a special Commission Which may condemn those that run when they are not sent forth into the great work of the Ministery and irregular engaging therein The Son of God himself came not in the flesh without a Commission his undertaking was * Dispensatio authentica Musculus in locum Authentique God sent forth his Son c. which argues not an inferiority of Nature to the Father but only a Voluntary subjection in state and condition now an in-equality of condition and a co-equality of Nature a Natural Parity and a Voluntary Disparity are not inconsistent 4. The circumstance of Time when the Son of God came in the flesh is intimated in these words When the fulness of the time was come c. Where it may be enquired What are we to understand by the fulness of the time or the full time Answ Aquinas notes here a threefold fulness viz. Annus Incarnationis est Lambardo Annus benignitatu lib 3 Sent. Dist 1. 1. Of Grace 2. Of Promises 3. Of Types and Legal shaddows In a word By the fulness of the time we are to understand tempus praesinitum a Patre say the * Ambrose Carnel a lap Estius Luther Calvin Learned the time appointed of the Father as it is in v. 2. and * Divina ordinatione non fatali necessitate Aquin. infallibly destined for the manifestation of his Son in the flesh and the Redemption of his Church from the Legal yoke and bondage of Jewish Rites and Ceremonies by Him of whom these were Typical Shaddows and Adumbrations This fulness of time notes the accomplishment of all Prophetical Predictions and Promises of the coming of the Messias and the abrogation of all Legal shaddows and Figures whereby he was typified But more particularly for our more distinct knowledge of what is meant by the fulness of the time The Son of God did take upon him our Nature 1. A little before the end of Daniel's seventy weeks mentioned Dan. 9. 24 25. which contain from the end of the Babylonish Captivity till the death of Christ as is una voce granted by Chronologers four hundred and ninety years * De Incarnat lib 2. Quaest 6. Zanchy is of opinion that about the space of thirty and three years the time of Christ's bodily commoration in the world before the end of the seventy weeks the Son of God came in the flesh I confess it were the more remarkable if Christ and Daniel's seventy weeks did both expire together 2. Under the Roman Empire which was the fourth Monarchy mentioned Dan. 2. In the time of Augustus Caesar Christ was born in the 42d yeer of his Reigne say Epiphanius and Eusebius in the 41st say Tertullian and Irenaeus 3. Three thousand and nine hundred yeers from the Creation of the World this is undoubted but what the particular yeer of the Incarnation of the Son of God was is variously resolved upon by * Bullinger ann 3970. Funccius ann 3965. Melanchthon ann 3965. Luther ann 3960. c. Chronologers but * Chron. Genevae Edit Anno Christi 1575. lib. 3. cap. 7. 8. Notus Christus anno Mundi 2929. Aequinoct Autumnali ab Vrbe condita anno 752. anno 4. Olympiad 194. c. Beroaldus his computation is most received as the exactest of all According to his Calculation Christ was born in the yeer of the World 3929. in the yeer of Augustus Caesar his Reign 42. in the yeer of Herod's Reign 33. at or about the Autumnal Equinoctial c. This was according to him the fulness of the time mentioned in the Text even the set and predestinated time of the Manifestation of the Son of God in the flesh and the Churches Immunity and Exemption from a servile-state by and through him Quest But why did the Son of God come in the flesh at that time of all others Why not sooner Why not later Answ This is a curious Question Hidden things belong unto God but were we to resolve it we could assigne no other reason for it then To Velle Divinum the absolute good pleasure of the All-wise God who in his great wisdom pitched upon this season as most proper and convenient for the manifestation of his Son to the World in our Nature Men can but admire the Wisdome of God in this Circumstance as well as in the thing From Aquinas we may reverence the Wisdome of God in this in two respects 1. Christ was a great person though he came not in great State the King of Saints the Soveraigne Majesty of Heaven though he came not into the World in Majesty therefore it was fit that some preparation of some thousands of yeers should be made for his coming into the world especially in the hearts of the little World 2. Christ was a Physician the Physician of souls therefore it was fit that his coming should be deferr'd for some thousands of yeers after his Patients indispensable need of him that so though his Merits were of perfect vertue and efficacy for the salvation of believing sinners from the beginning of the world yet they might insatiably long after even his Bodily appearance and inestimably prize him when come The Old-Testament Saints might have come to this O that the Deliverer were come out of Zion O that our Physitian were once come When shall the promised Seed of the woman come O how acceptably did the Son of God appear in a Body in the * Heb. 1. 2. last dayes to the sinful undone captive sons of men * De Incarnat lib. 2. Quaest 6. Zanchy after many pious and solid reasons given for the conveniency and seasonableness of the fulness of the time for the Son's assumption of our Nature doth well observe That this was of all others the fittest season for God's producing to the world at once two most signal instances viz. of Justice and Mercy Of Justice towards the rebellious and unbelieving Jewes once God's peculiar people in rejecting of them Of Mercy towards the Gentiles in electing and making choice of them for his Christian Church and in * Gen. 9. 27. Hic Iesus in novissimis temporibus apparens lapis summus angularis in unum collegit univit eos qui longe eos qui prope hoc est circumcisionem praeputium dilatans Japhet constituens eum in domo Sem. Iren. adver Haeres lib. 1. perswading Japhet to dwell in the Tents of Shem. O the profound depth of the Wisdome of God! How unsearchable are his judgements His wayes past finding

out Thus the words of the Text have been in a Theological manner divided and opened When the fulness of the time was come God sent forth his Son made of a woman In the words this great Evangelical Truth lyeth clear viz. That Doctr. Dominus noster in novissimus temporibus venit ad nos non quemadmodum ipse poterat sed quomodo illum videre nos poteramus Iren. advers haereses lib. 4. The Son of God was in the fulness of the time viz. sixteen hundred and sixty yeers ago according to the determinate and infallible counsel of God's Will made of a woman In the prosecution of my intended Discourse this shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be my method 1. I shall first discover what is comprehended under that viz. That the Son of God was made of a woman 2. I shall next prove That the Son of God was made of a woman and that in the fulness of the time 3. I shall in the third place alleadge the principal Reasons why the Son of God was made of a woman And 4. Lastly I shall endeavour to bring this down to Use and Application 1. As touching the first The import of that viz. That the Son of God was made of a woman is very comprehensive for this is the great Gospel-Mysterie of the Incarnation wherein the Son of God did assume to himself the Humane Nature and so became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man in one Person This Assumption of our Nature considered in a full Extent and Latitude may be understood to comprehend under it two memorable things viz. 1. Vnion 2. Communion 1. Vnion There is a Hypostatical and Personal Vnion between the Divine and Humane Natures in Christ The Son of God though for Nature Co-essential for Dignity Co-equal for Time Co-eternal with the Father did notwithstanding assume the Human Nature into a Personal Vnion with the God head This Personal Vnion is the most intimate Conjunction of the Man-hood with the God-head in * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dam. lib. 3. cap. 2. Christ wherein those two whole perfect and distinct Natures are without 1. Conversion of the one into the other Or 2. Composition of a Third by both Or 3. Confusion and mixture inseparably conjoyned in one Person which Person is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id Cum legitur Verbum caro factum est in verbo intelligo verum Dei filium in carne agnosco verum hominis filium utrumque simul unam personam c. Aug. de Trin. lib. 13. very God and very Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet but one Christ the only Mediatour between God and Man The two Natures of Christ are united 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any change or mutation in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dam. Assumpsit filius carnem non se conversit in carnem Aug. Verbum caro factum est non in carnem mutatum ut non desisteret esse quod erat sed caperit esse quod non erat Id. Dial. ad Orosium Divine Nature or conversion of the one Nature into the other and therefore damnable was the opinion of Apollinaris who stuck not to affirm a kinde of alteration in the Divine Nature 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Division contrary to Nestorius Accessit Deo hum ana substantia non persona Fulg. who alledged not a distinction but a division between the two Natures of Christ attributing to each Nature its proper hypostasis and so obtruded to the world an Union of Persons instead of a Personal Union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Social not a Personal Conjunction This Nestorian heresie was anathematized by the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Imper. contess Rectae Fidei Ephesin Council under Theodosius the younger and Celestine the first whereof Cyril was President anno Christi 430. There is in Christ Aliud Aliud but not Alius Alius two Natures but one Individual Person 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without confusion and mixture or a composition of a Third Nature by both Christ's two Natures remain still distinct by their several Essential Proprieties contrary to Eutyches and after him Dioscorus who alleadged a mixture in the two Natures so that according to them Christ is a compound made up of the Divine and Humane Natures intermixed This Eutychian heresie was anathematized by the Council of Chalcedon which was the fourth cecumenical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dam. lib. 3. cap. 3. vid. Dam lib. 3. cap. 2. Council Act. 5. under Martian and Leo the first anno Dom. 451. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inseparably Christ's two Natures are indissolubly conjoyned The Personal Vnion is a Perpetual Vnion That Nature Christians which the Son of God did sixteen hundred yeers ago assume into Hypostatical Union with the God-head is by an everlasting conjunction united to him And certainly this will be matter of everlasting joy and wonder to the consanguinal Saints in Heaven This is the Nature of the Personal Vnion of the Deity and Humanity in Christ Super hac re vid. Symb. Antioch Nicen. Constantinop Athan. Chaleed Act. 5. Dam. lib. 3. cap. 2. From this Personal Vnion of the Humane with the Divine Nature in Christ follows 1. A Mutual Communion of Proprieties wherein what is proper to either of the Natures is attributed to the whole Person as in these Scriptures No man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven John 3. 13. The Church hath God purchased with his own blood Acts 20. 28. God will judge the world by that man whom he hath ordained Acts 17. 31. and such like 2. The Excellency of the Humane Nature both in respect of the gifts as Wisdome Knowledge Power c. with which he was qualified for his Mediatorship and the honour and adoration due unto it by vertue of its Union with the God-head 3. The Concurrence of both Natures in operibus Theandricis in the works which Christ produceth as God-Man wherein both Natures cooperate each Nature contributing its own 2. Communion There is a threefold Communion between Christ and Mankinde viz. 1. A Communion of Natures 2. A Communion of Properties 3. A Communion of Infirmities 1. There is a Mutual Communion of Natures and Essential Parts between Christ and Man The Son of God did assume to himself the true Essentials of Man viz. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symb. Chalced. Act. 5. The Entire substance of a Real Body and a Reasonable Soul the very Humane Nature so that Christ is Consubstantial with Vs as well as with the Father * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symb. Chalced. ibid. This is a Communion of Essential Parts 2. There is between Christ and Mankinde a Communion of Essential Properties the Son of God did assume the Powers of Life Sense Motion the Faculties of Reason Will and