3. Consider that he is all this in one person. We have not been treating of two, a God and a man; but of “Qui, propter homines liberandos ab æternâ morte, homo factus est, et ita ad susceptionem humilitatis nostræ, sine suæ majestatis diminutione inclinans, ut manens quod erat, assumensque quod non erat; veram servi formam, ei formæ, in qua Deo patri est æqualis, adunaret, ut nec inferiorem absumeret glorificatio, nec superiorem minueret assumptio; salvâ enim proprietate utriusque substantiæ, et in unum coëunte personam, suscipitur a majestate humilitas, a virtute infirmitas, a mortalitate æternitas, et ad rependendum nostræ conditionis debitum, natura inviolabilis naturæ est unita passibili,” etc. — Leo. Serm. i. De Nat. one who is God and man. That Word that was with God in the beginning, and was God, John i. 1, is also made flesh, verse 14; — not by a conversion of itself into flesh; not by appearing in the outward shape and likeness of flesh; but by assuming that holy thing that was born of the virgin, Luke i. 35, into personal union with himself. So “The mighty God,” Isa. ix. 6, is a “child given” to us; that holy thing that was born of the virgin is called “The Son of God,” Luke i. 35. That which made the man Christ Jesus to be a man, was the union of soul and body; that which made him that man, and without which he was not the man, was the subsistence of both united in the person of the Son of God. As to the proof hereof, I have spoken of it Vind. Evan. c. viii. vol. xii.elsewhere at large; I now propose it only in general, to show the amiableness of Christ on this account. Here lies, hence arises, the grace, peace, life, and security of the church, — of all believers; as by some few considerations may be clearly evinced:—