The first incarnated God lived on earth for thirty-three and a half years and performed his ministry for only three and a half years. During the time he did his work and before he began to work, he had a normal humanity. He lived in his normal humanity for thirty-three and a half years. In the last three and a half years, he appeared as the incarnated God all the time. Before he performed his ministry, he appeared as a man with an ordinary and normal humanity and did not have any manifestation of divinity. He had manifestation of divinity only after he began to formally perform his ministry. His work and his whole life in those twenty- nine years proved that he was completely a man and was a son of man and proved that he was a flesh, because his ministry formally began only after he was twenty-nine. Being incarnated means that God appears in the flesh and God works in the image of a flesh among created men. So, since God is incarnated, he first has to be a flesh, a flesh that has a normal humanity. This is what he should at least have. Actually, God’s incarnated flesh means the God who works and lives in the flesh and that the substance of God becomes flesh and becomes man. His life and work during his incarnation include two phases. The first phase is his life before he performs his ministry. He lives in a family of an ordinary man and lives in a very normal humanity, living by normal human ethics of life, living by normal human rules of life, having normal human needs (food, clothing, sleep, and dwelling), having normal human weaknesses, and having normal human pleasure, anger, sorrow, and joy. That is, in the first phase, he lives in a non-divine and completely normal humanity and engages in all normal human activities. The second phase is his life after he begins to perform his ministry. He still lives in an ordinary humanity that has a normal human outer shell and still does not appear supernatural in any way, but he lives to perform his ministry. His normal humanity at this time is completely for maintaining the normal working of his divinity, because his normal humanity at the time of his performing the ministry has matured into a humanity adequate to perform the ministry. So, the second phase of his life is a life of performing his ministry in his normal humanity, that is, a life in his normal humanity and full divinity. The reason why in the first phase of his life, he lives in a completely ordinary humanity is that his humanity at that time cannot maintain all the working of his divinity and is an immature humanity, and he has to wait until his humanity grows mature, that is, grows into a humanity adequate to undertake his ministry, before he can perform the ministry he ought to perform. Since he is a flesh, he has to go through the process of growth and maturity. So, the first phase of his life is only a life in his normal humanity. However, in the second phase of his life, his humanity is adequate to undertake his work and perform his ministry, so the life during the time the incarnated God performs his ministry is a life in his humanity and full divinity. If God’s incarnated flesh formally began to perform his ministry from his birth and all that he did was supernatural signs and wonders, the substance of his flesh would not exist. So, the humanity of the incarnated flesh exists because of the substance of his flesh. A flesh without a humanity does not exist, and a man without a humanity is a nonhuman being. Thus the humanity of his flesh becomes an intrinsic attribute of God’s incarnated flesh. If anyone says, “When God becomes flesh, he only has divinity but no humanity,” it is a blasphemy, because there is no such thing at all and it is against the principle of incarnation. Even after he begins to perform his ministry, he still lives in his divinity that has the outer shell of his humanity to do the work. But his humanity at this time is completely for maintaining his divinity’s working in this normal flesh. So, it is his divinity in his humanity that does the work, and it is his divinity, not his humanity, that does the work. But the divinity is under the cover of his humanity. In substance, it is still his full divinity, not his humanity, that does the work. Yet the one who does the work is the flesh, who can be said to be a man and also God, because God becomes a God living in the flesh, who has the outer shell of man and has the substance of man and even more the substance of God. Because he is a man who has the substance of God, he is higher than any created man and higher than any man who can do God’s work. For this reason, among all those who have the same human outer shell as his and among all those who have a humanity, he alone is the incarnated God Godself, and all the others are created men. They both have a humanity, yet created men have nothing other than a humanity, whereas God incarnate is different and in his flesh there is not only a humanity but most importantly divinity. His humanity can be seen from the appearance of his flesh and can be discovered from his daily life, but his divinity is not easy for people to discover. Because his divinity is expressed on the basis of his having the humanity and is not as supernatural as people imagine, it is most difficult for people to discover his divinity. Even today, it is most difficult for people to fathom what the substance of the incarnated God is. Actually, after I have spoken so many words, I think most of you still feel that it is a mystery. This is very simple. Since God is incarnated, his substance is a combination of humanity and divinity. This combination is called God Godself, God Godself on earth.
All Jesus’ life on earth was a normal life in his flesh. He lived in the normal humanity of his flesh, and before he performed his ministry, he hardly had such supernatural things as the authority of working and speaking or the authority of healing the sick and driving out demons. His life before the age of twenty-nine, that is, before he performed his ministry, was sufficient to prove that he was only a normal flesh. Since he was a normal flesh and had not performed his ministry, people could not see any flavor of God in him but only saw that he was a normal man, an ordinary man, just as at that time some considered him Joseph’s son. In people’s eyes he was just a son of an ordinary man, and they could not see at all that he was God’s incarnated flesh. Although he performed many signs when performing his ministry, most people still said that he was Joseph’s son. This was all because he was the Christ who had the outer shell of a normal humanity. Both his normal humanity and his work were for fulfilling the significance of the first incarnation, that is, for proving that God had completely come into the flesh and God had become a very ordinary man. The fact that he had a normal humanity before he did his work proved that he was an ordinary flesh. His doing the work later also proved that he was an ordinary flesh, because whether he performed signs and wonders or healed the sick and drove out demons, he did them in the flesh with a normal humanity. The reason why he could perform signs was that his flesh had God’s authority and his flesh was the flesh God’s Spirit was clothed with. He had that authority because of God’s Spirit, and it did not mean that he was not a flesh. Healing the sick and driving out demons were works within the ministry he ought to perform and were an expression of his divinity under the cover of his humanity. No matter how he performed signs and how he manifested his authority, he still lived in a normal humanity and was still a normal flesh. Before he went to the cross and was raised from the dead, he lived in a normal flesh all the time. Giving people grace and healing the sick and driving out demons were works within his ministry, and he did them in his normal flesh. Before he went to the cross, no matter what work he did, he was not apart from his flesh that had a normal humanity. Although he was God Godself and he did the work of God Godself, because he was God’s incarnated flesh, he also needed food and clothing, and he had normal human needs and also had a normal human sense and thinking. All these proved that he was a normal man, and this normal man was a proof that God’s incarnated flesh was a flesh that had a normal humanity and was not a supernatural flesh. The work he did was for accomplishing God’s work in his first incarnation and accomplishing the ministry God ought to perform in his first incarnation. The meaning of incarnation is that an ordinary and normal man does the work of God Godself, that is, God does the work of divinity in his humanity, thereby defeating satan. Incarnation means that God’s Spirit becomes a flesh, that is, God becomes a flesh. The work done by the flesh is the work done by the Spirit, and the work the Spirit does is realized in the flesh and is expressed through the flesh. Except for the flesh God is in, no one can perform the ministry of the incarnated God in his stead. In other words, only God’s incarnated flesh, this normal humanity, can express the work of divinity, and no one else can do it in his stead. If when God came the first time, he did not have a normal humanity before the age of twenty-nine, and he performed signs and wonders from his birth, spoke heavenly language since he could speak, and could discern the things of the world from his birth and see all that people thought and had in their heart, such a man could not be called a normal man, and such a flesh could not be called a flesh. If Christ had been such a man, the significance and the substance of God’s incarnation would have been lost. The fact that he had a normal humanity proved that he was God “incarnated” in the “flesh.” The fact that he went through the process of growth of a normal man further proved that he was a normal flesh. These facts plus his work sufficiently proved that he was “God’s Word,” “God’s Spirit,” becoming “flesh.” God becomes flesh because of the need of the work; in other words, this stage of work has to be done in the flesh, that is, done in a normal humanity. This is the precondition for “the Way becoming flesh” and “the Word appearing in the flesh.” This is the inside truth of God’s two incarnations. Maybe people all think that Jesus performed signs from the beginning until the end of his work on earth and that he never had any manifestation of normal humanity, never had normal human needs or human weaknesses, never had human pleasure, anger, sorrow, or joy, never needed clothing, food, dwelling, or travelling as a man, and did not have a normal human thinking, but only had a supernatural mind and an extraordinary humanity as people imagine. People think that since he is God, he should not have normal thinking or have a normal human life, and that only a normal and qualified man can have normal human thinking and a normal human life. What people imagine are all their own thoughts and are their notions, and these notions are contrary to God’s original intention in working. Normal thinking is for maintaining man’s normal sense and normal humanity. Only a normal humanity can maintain the normal functions of a flesh, and only the normal functions of a flesh can enable the flesh to live all his life normally. Only if God works in such a flesh can he achieve the purpose of his incarnation. If the incarnated God only had the outer shell of a flesh but did not have normal thinking, such a flesh would not have a human sense, much less a qualified humanity. How could such a flesh without a humanity accomplish the ministry that the incarnated flesh ought to perform? A man’s normal thinking is for maintaining all his living; if he loses his normal thinking, he is a nonhuman being. That is to say, a man who does not have thinking is a lunatic, and the Christ who does not have a humanity but only has divinity cannot be called God’s incarnated flesh. So, how could God’s incarnated flesh not have a normal humanity? Aren’t those who say that Christ does not have a humanity speaking blasphemy? All the activities a normal man engages in are maintained by his normal thinking. If a man does not have normal thinking, his activities will be disordered, and he will even confuse black and white or be unable to discern good and evil and will not have human ethics and moral principles. Likewise, if the incarnated God did not have normal thinking, such a flesh would not be qualified, that is, would not be a normal flesh. Such a flesh without thinking could not undertake the work of divinity at all or normally engage in the activities of a normal flesh, much less live on earth with men. In that case, the significance of God’s incarnation would be lost, and the substance of God’s coming into the flesh would be lost. The humanity of the incarnated flesh is for maintaining the normal working of his divinity in the flesh. And his normal thinking is for maintaining his normal humanity and is also for maintaining all the normal activities of his flesh. It can be said that the normal thinking is for maintaining all the work of the God in the flesh. If this flesh did not have normal human thinking, God could not work in the flesh. In that case, the work he ought to do in the flesh could never be accomplished. Although the incarnated God has normal thinking, his working is not mixed with his human thinking. He works in his humanity that has normal thinking and works on the precondition that he has the humanity with thinking, but does not work by his normal thinking. No matter how high the thinking of his flesh is, his working is still not mixed with logic or thinking. That is to say, his work is not conceived by the thinking of his flesh, but is a direct expression of the work of divinity in his humanity. All his works are the ministry he ought to perform, and none of them is thought out by his mind. For example, his healing the sick and driving out demons and his being crucified were not thought up by his mind and were beyond the capacity of any man with thinking. The conquering work of today is also the ministry the incarnated God ought to perform, but this work is not of human will. It is the work his divinity ought to do, which is beyond the capacity of any fleshly man. So, the incarnated God has to have normal thinking and have a normal humanity, because he has to work in a humanity that has normal thinking. This is the substance of the working of the incarnated God and is the substance of the incarnated God.
Before Jesus did his work, he only lived in his normal humanity. People could not see at all that he was God. No one discovered that he was the incarnated God. They only knew that he was a most ordinary man. This most ordinary normal humanity proved that what God was incarnated in was a flesh, proved that the Age of the Grace was an age when the incarnated God did the work and not an age when the Spirit did the work, proved that God’s Spirit was completely realized in the flesh, and proved that in the age of God’s incarnation, his flesh would do all the work of the Spirit. The Christ with a normal humanity is a flesh in whom the Spirit is realized and who has a normal humanity, normal sense, and thinking. “Being realized” means that God becomes man and the Spirit becomes flesh. To put it more plainly, it means that God Godself lives in a flesh that has a normal humanity and expresses his work of divinity through the flesh with a normal humanity. This is “being realized,” that is, being incarnated. When God was incarnated the first time, he needed to heal the sick and drive out demons, because the work he did was redemption. In order to redeem the whole mankind, he had to show mercy and tolerance toward man. Before he was crucified, the works he did were healing the sick and driving out demons. Such works foreshowed that he would save man from sin and from filthiness. Because it was the Age of the Grace, he had to heal people of their sicknesses, thereby performing some signs and wonders. These signs and wonders represented the grace in the Age of the Grace, because in the Age of the Grace God mainly bestowed grace upon people, and peace, joy, or material blessing was the mark of the Age of the Grace and the mark of people’s believing in Jesus. That is to say, healing the sick and driving out demons and bestowing grace upon people were the innate ability of Jesus’ flesh in the Age of the Grace, and what the Spirit realized in the flesh were these works. However, when he did these works, he was living in the flesh and did not transcend the flesh. No matter how he healed the sick, he still had a normal humanity and still had a normal human life. The reason why it is said that in the age of God’s incarnation his flesh did all the work of the Spirit is that no matter what work he did, he did it in the flesh. But because of the work he did, in people’s eyes, his flesh did not have the complete substance of a flesh, for this flesh could perform signs and on a few occasions he could do the work of transcending the flesh. Of course, all these were things that happened after he began to perform his ministry, such as, his being tempted for forty days or his being transfigured on the mountain. So in Jesus the significance of incarnation had not been completed but only fulfilled partially. Before he did his work, all his life in the flesh was very normal. After he began to do his work, only the outer shell of his flesh remained the same. Because the work he did was an expression of divinity, it was beyond the normal function of the flesh. After all, God’s incarnated flesh was different from a fleshly man. Of course, in his daily life, he also needed food, clothing, sleep, and dwelling, and was normal in dressing, eating, dwelling, and travelling, and he also had a normal human sense and thinking. In people’s eyes he was still a normal man, except that the work he did was very supernatural in their eyes. Actually, no matter what work he did, he was in an ordinary and normal humanity. And when he was working, his sense was especially normal and his mind was especially sober, which surpassed the sense and mind of any other normal man. Such a sense and mind are what the incarnated God has to have, because the work of divinity is expressed through the flesh that has a most normal sense and a most sober mind. Only in this way could God achieve the purpose of expressing the work of divinity through the flesh. Jesus lived on earth for thirty-three and a half years, and during those years, he maintained his normal humanity all the time. But because of his work in the three-and-a-half-year ministry, people felt that he was very supernatural and thought that he was much more supernatural than before. Actually, before or after Jesus began to perform his ministry, his normal humanity remained unchanged, and he had the same humanity all the time. But because of his differences before and after he began to perform his ministry, people had two different views about his flesh. Regardless of how people looked at him, God incarnated maintained his original normal humanity all the time, because since he was incarnated, he would live in the flesh, in the flesh that had a normal humanity. Regardless of whether he performed his ministry, the normal humanity of his flesh could not be removed, because humanity is essential to a flesh. Before performing his ministry, Jesus’ flesh remained completely normal. Before performing his ministry, he engaged in all the activities of a normal man. People could not see anything supernatural in him, and there was not any miracle in him. At that time, he was only a very common man who worshiped God, but his pursuit was more sincere and genuine than that of anyone else. That was the manifestation of his humanity that is most normal. Because he did not do any work before performing his ministry, people could not see his identity or see that his flesh was different from others, for he did not perform any signs or do any work of God Godself. But after he began to perform his ministry, although he still had a normal human outer shell and lived in his normal human sense, because he began to do the work of God Godself, perform the ministry as the Christ, and do a work a mortal could not do, that is, do a work a fleshly man could not do, in people’s eyes, he did not have a normal humanity and was not a completely normal flesh but an incomplete flesh. Because of the work he did, people said that he was a God in the flesh who did not have a normal humanity. Such knowledge was erroneous, because they did not know the significance of God’s incarnation. The reason why people had the erroneous knowledge was that what the God in the flesh expressed was the work of divinity and the work was expressed in the flesh that had a normal humanity. Because God was clothed with a flesh and lived in the flesh, and the normalness of his humanity was covered when he worked through his humanity, in people’s eyes, God did not have a humanity.
The first incarnated God did not complete the work of incarnation but only finished the first stage of the work the flesh ought to do. So, in order to complete the work of incarnation, God has returned in the flesh the second time to live out all the normalness and practicalness of his flesh, that is, to have God’s Way manifested in a most normal and ordinary flesh, so as to accomplish the work he has not finished in the flesh. The second incarnated flesh has the same substance as the first incarnated flesh, but is more practical and normal than the first incarnated flesh. So, the sufferings the second incarnated flesh undergoes are greater than the sufferings the first incarnated flesh underwent. But his sufferings are due to his ministry in the flesh, which are different from the sufferings corrupted man ought to undergo. And his sufferings are also due to the normalness and practicalness of his flesh. Because the ministry is performed in a most normal, practical flesh, the flesh has to undergo a lot of sufferings. The more normal and practical the flesh is, the greater sufferings he undergoes in performing the ministry. God’s work is done in a very common flesh, which is not supernatural at all. Because his flesh is normal and has to undertake the work of saving man, the sufferings he undergoes are much greater than the sufferings a supernatural flesh undergoes. He undergoes such sufferings only because of the practicalness and normalness of his flesh. From the sufferings the two incarnated fleshes undergo when performing their ministry, you can know the substance of God’s incarnated flesh. The more normal the flesh is, the greater sufferings he undergoes when undertaking the work. The more practical the flesh who undertakes the work is, the more serious notions people have, and the greater risk he runs. But the more practical the flesh is and the more the flesh has the complete sense and the needs of a normal man, the more he can undertake God’s work in the flesh. Jesus was crucified in the flesh and offered his flesh as a sin offering. That is, he defeated satan in the flesh that had a normal humanity and completely saved man from the cross. The second incarnated flesh does the conquering work in a complete flesh and defeats satan in a complete flesh. Only if the flesh is a completely normal and practical flesh can he do a complete conquering work and bear a powerful testimony. That is to say, the result of conquering people is achieved through the practicalness and normalness of the God in the flesh, not through supernatural miracles and revelations. The ministry the God incarnated this time performs is to speak, conquering people and perfecting people through speaking. That is, the work the Spirit realizes in the flesh is to speak, and the work of the flesh is to speak, thereby achieving the purpose of completely conquering people, revealing people, perfecting people, and eliminating people. So, God’s work in the flesh is completed thoroughly in the conquering work. The redemptive work of the first incarnated flesh was only the initial work of incarnation, and the flesh in the conquering work makes the entire work of incarnation complete. In gender, one is a male and the other is a female, which completes the significance of incarnation. Thus people do not have any notions about God. That is, God can become a male and can also become a female, and the substance of the incarnated God has no gender. He created man and woman, and in his eyes there is no gender. In this stage of work God does not perform signs and wonders, for the purpose of accomplishing the work of achieving the results through his word; and the other reason is that the work of the incarnated flesh this time is not to heal the sick and drive out demons but to conquer people through speaking, that is to say, the innate ability of God’s incarnated flesh this time is to speak and conquer people, not to heal the sick and drive out demons. The work he does in his normal humanity is not to perform signs or to heal the sick and drive out demons, but to speak. So, in people’s eyes, the second incarnated flesh is much more normal than the first incarnated flesh. In people’s eyes, God is indeed incarnated, but God incarnate this time is different from Jesus incarnate, and although they are both God incarnated in the flesh, they are not completely the same. Jesus had a normal humanity and an ordinary humanity, yet there were many signs and wonders following him. In God incarnate this time, people cannot see with their physical eyes any signs or wonders, such as healing the sick and driving out demons, walking on the sea, fasting for forty days…. He does not do the same works as Jesus did, not because the substance of his flesh is different from Jesus’, but because his ministry is not to heal the sick and drive out demons. He does not demolish his own work or disturb his own work. Since he conquers people by practical words, he does not subdue people by signs. So, this stage is for completing the work of incarnation. The God in the flesh you see today is completely a flesh and is not supernatural at all. He gets sick as others do and needs food and clothing as others do and is completely a flesh. If God incarnate this time performed supernatural signs and wonders, healed the sick and drove out demons, and whoever he curses to die immediately fell down, how could the conquering work be carried out? How could the work be spread among the Gentile nations? Healing the sick and driving out demons were the works done in the Age of the Grace and were the initial step of the redemptive work. Since God has saved man from the cross, he will no longer do the work of healing the sick and driving out demons. If in the end time there comes a “God” who is the same as Jesus, healing the sick and driving out demons and being crucified for man, although such a “God” is the same as the God recorded in the Bible and is easy for all people to accept, his substance is not the flesh God’s Spirit is clothed with but a flesh an evil spirit is clothed with, because the principle of God’s working is that once a work has been accomplished, he will never repeat it. So the work God does when he is incarnated the second time is different from the work he did when he was incarnated the first time. In the end time, God realizes the conquering work in an ordinary and normal flesh. He does not heal the sick and is not crucified for man, but only speaks in the flesh and conquers people in the flesh. Only such a flesh is God’s incarnated flesh, and only such a flesh can complete God’s work in the flesh.
Whether the incarnated flesh in this stage undergoes sufferings or performs his ministry, it is for completing the significance of incarnation, because this is the last incarnation. God can only be incarnated twice and cannot be incarnated the third time. The first incarnated flesh was a male and the second is a female. Thus the image of God’s flesh in people’s heart has been made complete. Moreover, the works of the two incarnated fleshes have put God’s work in the flesh to an end. The first incarnated flesh was a normal humanity, and that was for completing the significance of incarnation. The incarnated flesh in this stage is also a normal humanity, but the significance is different from that of the first time, being deeper than that of the first stage, and the significance of the work he does is also deeper. God is incarnated the second time for the very purpose of completing the significance of incarnation. When God has completely ended this stage of work, the entire significance of incarnation, that is, God’s work in the flesh, will have completely ended, and there will be no more work for the flesh to do. That is, thereafter God will not come into the flesh to work again. If it were not for saving mankind and perfecting mankind, he would not do the work of incarnation. That is to say, if it were not for the work, God would by no means come into the flesh lightly. God comes into the flesh to work just to let satan see that God is a flesh, a normal and ordinary man, but he can overcome the world, overcome satan, redeem mankind, and conquer mankind! The work satan does is for corrupting mankind; all the work God does is for saving mankind. Satan traps man in the bottomless pit; God saves man out of the bottomless pit. Satan makes all men worship it; God makes all men submit under his authority, because he is the Creator. All these works are accomplished through God’s two incarnated fleshes. The substance of his flesh is a combination of humanity and divinity and is a flesh that has a normal humanity. So, without God’s incarnated flesh, God’s work of saving man could not produce the results, and without the normal humanity of the flesh, God’s work in the flesh still could not produce the results. The substance of God incarnate must have a normal humanity. Otherwise, it is against God’s original intention in being incarnated.
Why is it said that the significance of incarnation was not completed in the stage of Jesus’ work? It is because the Way did not completely become flesh, the work he did was only a part of God’s work in the flesh, and he only did the redemptive work and did not do the work of completely gaining man. So, God is incarnated the second time in the end time. This stage of work is also done in an ordinary flesh and is done by a very normal man. He does not have an extraordinary humanity at all. That is, God becomes a complete man. It is a man with God’s identity who is doing the work, it is a complete man who is doing the work, and it is a complete flesh who is doing the work. What people can see with their physical eyes is a flesh who is not supernatural at all, a very ordinary man who can speak heavenly words, who does not perform signs or do miracles, much less expose the inside truth of religion in big meeting halls. In people’s eyes, the work done by the second incarnated flesh is completely different from the work done by the first incarnated flesh. In their eyes, they two even have nothing in common, and the work done the first time cannot be seen at all this time. The work done the second time is different from the work done the first time, but this does not prove that their source is not one. Whether their source is one is determined by the nature of the works done by the fleshes and not by the outer shells of the fleshes. In the three stages of works, there are two incarnations, and the works done by the two incarnated fleshes are both to start an age and do a new work. The two incarnations are complementary to each other. People simply cannot see with their physical eyes that the two fleshes are actually from one source. Of course, this is something beyond the capacity of man’s physical eyes and something beyond the reach of man’s mind. However, their substance is one, because the source of their works is one Spirit. Whether the source of the two incarnated fleshes is one is not determined according to the ages when the fleshes were born or the places where they were born or other aspects of the fleshes, but according to the works of divinity the fleshes express. The work Jesus did is not done at all in the work of the second incarnated flesh, because each time God works, he does not follow a set pattern but opens up a new way. God is incarnated the second time not to deepen or strengthen the impression of the first incarnated flesh in people’s heart, but to complement and complete the image of the first incarnated flesh in their heart, to deepen their knowledge of God, and to break all the regulations in their heart and remove the wrong images of the God in their heart. It can be said that no stage of God’s own work can cause people to have a full knowledge of him, but each can only cause them to have a partial knowledge, which is not complete. Because people’s understanding ability is limited, although he has expressed all his disposition, their knowledge of him is still not complete. Human languages cannot fully express all God’s disposition. How much less can one stage of work alone fully express God? The work of the flesh is with the cover of his normal humanity. People can only know him through his expression of divinity and cannot know him through the outer shell of his flesh. He comes into the flesh to cause people to know him through different works, and in each stage he does a different work. Only in this way can people fully know his work in the flesh and will not limit it within a scope. Although the works done by the two incarnated fleshes are different, the substance of the fleshes is the same, and the source of their works is the same. It is only that the two incarnated fleshes are for doing two different stages of works, and the two incarnated fleshes are produced in two different ages. But anyway, the substance of God’s incarnated fleshes is the same, and their source is the same. This cannot be denied by anyone.