Christus in corde, or, The mystical union between Christ and believers considered in its…

As touching the Power of Christ to do it, the particulars must be considered.

First, The Hypostasis is communicated to the humane nature; therefore so are the divine Properties; such as Immensity is.¹ I answer, with the learned Baronius, the Hypostasis of the Word is communicated to the humane nature; not inhaesivè or denominativè, but sustentativè: the humane nature of Christ is not a Person; it may ⟨p. 221⟩no more be called a person, than Christ may have two persons; it doth not subsist, but exist in the person of the Word; there is no personality in it, but it is received and taken into the person of the Word, and the person of the Word doth stay and sustain it. Hence it is evident, that the hypostasis not being communicated to the humane nature inhesively or denominatively, the divine Properties are not so communicated to it, neither is there any immensity therein. It's true, from the hypostatical union of the divine and humane natures in Christ, there doth issue a [Greek or Hebrew], a communication of Properties; the Properties of both natures are truly and really attributed to the Person; the Person subsists in both natures; both natures are united together in the Person; but the Properties of the divine nature are not communicated to the humane; for then the humane should be not immense only, but infinite and eternal, nay, God himself, because the divine Properties are all one with the divine Essence.

First, The Hypostasis is communicated to the humane nature; therefore so are the divine Properties; such as Immensity is.¹ I answer, with the learned Baronius, the Hypostasis of the Word is communicated to the humane nature; not inhaesivè or denominativè, but sustentativè: the humane nature of Christ is not a Person; it may ⟨p. 221⟩