13. It is this preaching of the double aspect of Christ’s Person which the blessed Apostle emphasises. He points out in Christ His human infirmity, and His divine power and nature. Thus to the Corinthians he writes, For though He was crucified through weakness, yet He liveth through the power of God475    2 Cor. xiii. 4., attributing His death to human infirmity, but His life to divine power: and again to the Romans, For the death, that He died unto sin, He died once: but the life, that He liveth, He liveth unto God. Even so reckon ye yourselves also to be dead unto sin, but alive unto God in Christ Jesus476    Rom. vi. 10, 11., ascribing His death to sin, that is, to our body, but His life to God, Whose nature it is to live. We ought, therefore, he says, to die to our body, that we may live to God in Christ Jesus, Who after the assumption of our body of sin, lives now wholly unto God, uniting the nature He shared with us with the participation of divine immortality.

13. Naturae in Christo duae ex Paulo.---Hanc igitur beatus Apostolus geminae in Christo significationis tenuit praedicationem ut et infirmitatem in eo hominis, et virtutem Dei ac naturam doceret, secundum illud Corinthiis dictum: Nam etsi crucifixus est ex infirmitate , sed vivit ex virtute Dei (II Cor. XIII, 4), mortem infirmitatis humanae, vitam vero Dei virtutis ostendens: et illud ad Romanos, Quod enim mortuus est peccato, mortuus est semel: quod autem vivit, vivit Deo. Sic et vos deputate vosmetipsos mortuos quidem esse peccato, vivere autem Deo in Christo Jesu (Rom. VI, 10, 11): mortem peccato, id est, corpori nostro adscribens, vitam autem Deo, cui est naturale quod vivit, et per id nos corpori nostro mori oportere, ut Deo vivamus in Christo Jesu, qui peccati 0292B nostri corpus assumens, totus jam Deo vivit, naturae nostrae societate in communionem divinae immortalitatis unita.