Repetitio et Dilvcidior Explicatio Consensvs Veteris Orthodoxae Catholicaeque Christi Ecclesiae in doctrina prophetica & apostolica, de inconfusis proprietatibus naturarum Christi Domini, in vna indiuisa persona permanentibus adeoque de veritate carnis Christi ad dexteram Dei patris, in coelo sedentis & non ubique praesentis

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to intercede: and they add truly and elegantly, Because of these duties the union of natures was made, that is, the Son of God was incarnated or made man, so that he might redeem and save us, and intercede for us.

God and divinity, man and humanity do not note the same thing. Again, we are warned by the same that God and Man, likewise Divinity and Humanity do not note the same thing. For divinity and humanity signify natures considered in themselves. But God and man are the subject in which is divinity and humanity, and these two constitute one person, but do not make one nature. Therefore, it is correctly said that God is man. Because the property of God is correctly, they say, attributed to the person who is man, but it is not correctly said that God is humanity. Because God is inconvertible, and therefore he indeed assumed man, but he did not pass into humanity, or was changed, so that divinity was made humanity, therefore God in his own nature is not humanity. So likewise it is accustomed to be said,

The whole and the whole, and Christ personally, that is, insofar as he comprehends two natures in his personal unity, is everywhere, but the whole of Christ is not everywhere. Because the reason for the natures is one, and for the person another, and the whole is referred to the natures, but the whole [person] is referred to the hypostasis. For the person is one, undivided and inseparable: but the natures remain in it meanwhile distinct among themselves and different.