228 THE ARIAN INVITED TO ORTHODOX FAITH. The word person, in the common sense of it, signifies one single, intelligent, voluntary agent. But in this theological sense it is supposed to signify one complex, intelligent, voluntary agent ; and thus the two natures of Christ, divine and human, may be called one person. In order to explain this in a very near approach to the common forms ofhuman language, I would pro- pose the few queries following :. Query I. May not two distinct substances, such as a body and a spirit, be so intimately united, as that the one may act in subor- dination to theother, and they may both be esteemed, by virtue of this union, as one common subject of action or passion, or one complex principle of doing and suffering ? And is not the whole being properly called a person ? The common affairs and language of mankind, who are composed of a spirit and a body, answer this query in the affirmative by daily and hourly experience. YI. In this instance, of aperson composed of two distinct substances, is not that which is done, or sustained by the one or the other substance, attributed to the whole complex be- ing ? If the body sleeps or walks, if the soul meditates, loves or fears, do we not say, theman fears, loves, meditates, walks or sleeps ? III. In this complex being, or person, are not the actions, passions or characters, of either part of the composition, some- times attributed to the other in common language ? Do we not frequently say, and hear such sentences as these, viz. Poor soul, how pale it looks ! That tall thing is very silly. No wise body would have done so. This deformed figure here is a learned man. Some body thought of me. A projecting brain. A' thoughtful face. A witty head. A honest heart. A heavy soul. Awarm spirit. In each of which expressions some property of body is attributed to the soul, or some property of the soul altri- buted to the body. This is what we call a communication of pro- perties, and it is used in the sacred writings as well as human. Gen. vi. 12. All flesh had corrupted his way upon the earth, when in truth it was the spirits of men had corrupted'their way. Prov. xxvü. 7. The full soul loatheth the honey-comb, but to the hungry soul every bitter thing is sweet, whereas hunger and fulness are really the properties of the body. 1 Thess. iv. 14. Them that sleep in Jesus will God bring with him. It is in truth, thebody that sleeps, and the soul is brought from hea- ven with Christ to judgment; yet you find, in the language of the apostle, this communinication of properties. IV. May not two intelligent agents, or two spirits, one of which is inferior to the other, be so intimately united, as that the one maygenerally act in entire subordination to the other, and under the influence of the other, so that they shall be esteemed
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