to
assume another. For it would seem to follow from this that the
Personality of the Divine Nature was so comprehended by one human
nature as to be unable to assume another to its Personality; and this
is impossible, for the Uncreated cannot be comprehended by any
creature. Hence it is plain that, whether we consider the Divine
Person in regard to His power, which is the principle of the union,
or in regard to His Personality, which is the term of the union, it
has to be said that the Divine Person, over and beyond the human
nature which He has assumed, can assume another distinct human nature.

Reply Obj. 1: A created nature is completed in its essentials by its
form, which is multiplied according to the division of matter. And
hence, if the composition of matter and form constitutes a new
suppositum, the consequence is that the nature is multiplied by the
multiplication of supposita. But in the mystery of the Incarnation
the union of form and matter, i.e. of soul and body, does not
constitute a new suppositum, as was said above (A. 6). Hence there
can be a numerical multitude on the part of the nature, on account of
the division of matter, without distinction of supposita.

Reply Obj. 2: It might seem possible to reply that in such a
hypothesis it would follow that there were two men by reason of the
two natures, just as, on the contrary, the three Persons would be
called one man, on account of the one nature assumed, as was said
above (A. 6, ad 1). But this does not seem to be true; because we
must use words according to the purpose of their signification, which
is in relation to our surroundings. Consequently, in order to judge
of a word's signification or co-signification, we must consider the
things which are around us, in which a word derived from some form is
never used in the plural unless there are several supposita. For a
man who has on two garments is not said to be "two persons clothed,"
but "one clothed with two garments"; and whoever has two qualities is
designated in the singular as "such by reason of the two qualities."
Now the assumed nature is, as it were, a garment, although this
similitude does not fit at all points, as has been said above (Q. 2,
A. 6, ad 1). And hence, if the Divine Person were to assume two human
natures, He would be called, on account of the unity of suppositum,
one man having two human natures. Now many men are said to be one
people, inasmuch as they have some one thing in com