IN THE PERSONALITY OF CHRIST.

the essence and substance are of one person, and the Logos Word does not cast off the assumed human nature for eternity, but perpetually bears and sustains it as inserted into himself, such that it would not exist if it were not thus borne by the Deity, in the Logos. In this union, two essential properties and two natural operations of each nature remain entire and unconfused, so that Christ is truly God and man in one person, by which he could accomplish the work of the redemption of the human race. This union, therefore, is not a conversion of the Deity into humanity or humanity into the Deity, nor is it a confusion or equalization of the natures or their essential properties; for no creature can be equalized to the Creator. And such is the order of the human to the divine, that that mass of human nature would not exist if it were not thus borne by the divine, even if it has been glorified after the resurrection in the ineffable majesty of wisdom, light, glory, and immortality—the appearance of the essence of God—which gifts, however, are by no means to be confused with the divine properties. Nor is the Logos present to the human nature merely through assistance or companionship, as he is in other saints and angels, but in such a way that he constitutes one person with the human nature, just as body and soul constitute the essence of a human being. From this, furthermore, it follows that this God (that is, this person who is God) is and is called truly man, and does and suffers everything that this man Jesus does and suffers; and conversely, that this man Christ (that is, this person who is man) is and is called truly God, eternal, omnipotent, creator, and immense. But just as God is man and does human things, not according to the divine nature but according to the human, so the man Christ is God and performs divine operations, not according to the human nature but according to the divine: which the ancients were accustomed to declare by a simile taken from man, in whom body and soul are united into one person. For a human is and is called invisible, intelligent, and immortal, not according to the body but according to the soul; yet visible, lacking reason, and mortal, not according to the soul, but according to