It was on behalf of mankind that this great sacrifice was made by the Son. While it separated Him from the Father, it united Him to men. We must now consider what was the spiritual constitution of the humanity which He assumed, as we have already considered the physical Man, as we saw (p. lxix.) is constituted of body and soul, an outward and an inward substance, the one earthly, the other heavenly Tr. in Ps. cxviii., Iod, 6, cxxix. 5.. The exact process of his creation has been revealed. First, man—that is, his soul—was made in the image of God; next, long afterwards, his body was fashioned out of dust; finally by a distinct act, man was made a living soul by the breath of God, the heavenly and earthly natures being thus coupled together Ib. cxxix. 5.. The world was already complete when God created the highest, the most beautiful of His works after His own image. His other works were made by an instantaneous command; even the firmament was established by his hand Isai. xlv. 12, the Old Latin, translated from the LXX., having the singular. This characteristic piece of exegesis is in Tr. in Ps. cxviii., Iod, 5; cf. ib. 7, 8.; man alone was made by the hands of God;—‘Thy hands have made me and fashioned me.’ This singular honour of being made by a process, not an act, and by the hands, not the hand or the voice, of God, was paid to man not simply as the highest of the creatures, but as the one for whose sake the rest of the universe was called into being Ib. Iod, 1.. It is, of course, the soul, made after the image of God, which has this high honour; an honour which no length of sinful ancestry can forfeit, for each soul is still separately created. Hence no human soul is akin to any other human soul; the uniformity of type is secured by each being made in the same pattern, and the dignity of humanity by the fact that this pattern is that of the Son, the Image of God. But the soul pervades the whole body with which it is associated, even as God pervades the universe Tr. in Ps. cxviii., Koph, 8.. The soul of each man is individual, special to himself; his brotherhood with mankind belongs to him through his body, which has therefore something of universality. Hence the relation of mankind with Christ is not through his human soul; it was ‘the nature of universal flesh’ which He took Ib. li. 16, naturam in se universæ carnis adsumpsit, ib. liv. 9, universitatis nostræ caro est factus; so also Trin. xi. 16 in., and often. that has made Him one with us in the Incarnation and in the Eucharist This latter is the argument of Trin. viii. 13 f.. The reality of His body, as we have seen, is amply secured by Hilary; its universality is assured by the absence of any individual human paternity, which would have isolated Him from others Trin. ii. 24; in Him there is the universi generis humani corpus because He is homo factus ex virgine.. Thus He took all humanity into His one body; He is the Church Tr. in Ps. cxxv. 6., for He contains her through the mystery of His body. In Him, by the same means, ‘there is contained the congregation, so to speak, of the whole race of men.’ Hence He spoke of Himself as the City set on a hill; the inhabitants are mankind Comm. in Matt. iv. 12; habitatio, as is often the case in late Latin with abstracts, is collective. Hilary also speaks of Christ as gerens nos, Trin. x. 25, which recalls the gestans of Tertullian and the portans of Cyprian.. But Christ not only embraces all humanity in Himself, but the archetype after Whom, and the final cause for Whom, man was made. Every soul, when it proceeds from the hands of God, is pure, free and immortal, with a natural affinity and capacity for good Tr. in Ps. ii. 16, lvii. 3, lxii. 3, and often., which can find its satisfaction only in Christ, the ideal Man. But if Christ is thus everything to man, humanity has also, in the foreordained purpose of God, something to confer upon Christ. The temporary humiliation of the Incarnation has for its result a higher glory than He possessed before Trin. xi. 40–42., acquired through the harmony of the two natures.