230 THE ARIAN. INVITED TO ORTHODOX FAITH. esteemed as one complex being, one complex principle of action and passion ? VIII. Whether thiscomplex agent, madeup of the human and divine natures, so intimately united, may not have the per- sonal pronouns, I, thou,, and he, in the singular number, ap- plied to it with a justness and propriety of speech, which pro- nouns are the distinguishing characters,that human language has affixed to distinct persons ? IX. May not this union be properly called a personal union ? Or, if we choose Greek words, a hypostatical union ? And may not this lay a foundation for that figure of speech which is so exceeding common in human language, viz, a communica- tion of properties, when two different beings are thus united into one? X. Though it be impossible for us to tell precisely and fully wherein the personal union consists, yet is it not sufficient for us to know that it is a nearer, and more intimate union be- tween the godhead and the man Jesus, than there is between God and any other creature within our notice ? And that it is sufficient to lay a foundation for the attribution of the distinguish- ing properties, operations and passions of the one to the other, or to the whole complex person ? Thus, though the saints are said to be united to God, or to be,one with God, and to dwell in God, and to have God dwelling in them, yet we never find the peculiar properties, actions and passions of God and of the saints, mutually attriùuted to each other in that manner as the actions and passions, and peculiar properties of God and the man Jesus are ; nor are they ever described as making one complex being or person nor are the actions, passions, and peculiar properties of God and the saints, attri- buted to any such complex being, or compounded person, made up of both. XI. Whether the person, the complete person of our Lord Jesus Christ, may not therefore be properly described, as the blessedGod in personal union with a man, or as a man person- ally united to God ? And whether this is not the most plain, easy and natural way, of accounting for the human and divine titles and characters'attributed to him ? Is not this done with- out straining any of the expressions of scripture from their most proper ideas, and always allowing the divine titles and characters to sig:i4 the idea of true deity, and the human characters to intend uptpiug superior to human nature ? - XII. Whether upon thisprinciple it may not be said Christ is God, Christ is man. He grew in wisdom and in stature. He knows all things, &c. referring to his two different natures, or the two different parts of his complex person ? Upon this ac- count, when the gpeak of God manifest in the flesh, may it net
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