Zia THE ARIAN INVITED TO ORTHODOX FAITH. God and a creature, might he that Logos, or. Word of God, whielt the scripture so frequently speaks of in the Old and New Testament? Might not this be the glorious God-angel, who appeared to the patriarchs, as an angel, and as a man and assumed the names and titles of God, Jehovah, the .Almighty, the Godof Abraham, $tc. Might not this be that sacred Logos, that Word of the Lord, who visited the prophets and holy. men of old, and brought divine messages to them ? Might not this be that God, and Jehovah, who led the Israelites through the Red Sea, in the pillar of cloud, and fire, and that Christ whom they tempted in the wilderness ? .In short, might not this be that Lo. gos, or glorious person, called the Word of God, by whom God transacted all his ancient affairs in the creation of the world, and in the government of his church ? And would not this complex being be a proper subject to receive either the divine or crea- tural ascriptions which are given to Christ in scripture, and in the ancient fathers ? Might not this Logos, in the complex character of God and a creature, or the Son of God inhabited personally by eternal wisdom, according to scripture, in the fulness of time, assume flesh and blood into union with himself? Might he not thus be made in the likeness of man, become complete God-man, and be sent into this world that he might become a Redeemer and Saviour, by his death, his resurrection, and his succeeding ad- vancement in heaven ? May not this be the true scriptural notion and description of the person of Christ, or God incarnate, God manifest in the flesh? Is not this that Son of God who is one with the Father, as he is the wisdom of God ? Who was the angel of the Lord, and the angel of the covenant, as he was the soul of Christ before his incarnation ? And who is the man Je- sus, the perfect Mediator, since he was made partaker of flesh and blood ? And may not this be supposed to be the easiest and happiest way of reconciling the different and almost inconsistent characters, which are attributed to the Logos by the ancients ? Where one single being is not a sufficient subject to sustain both characters, a complex subject may easily sustain them. So someof the ancient philosophers supposed man to be one single being, and attributed all the powers and properties both of reason and vegetation, to the human animal : But the moderns having well considered, that the powers of reasoning, and the powers of vegetation, cannot belong to the same simple subject, one being the propertyof matter, and the other of mind, they areled necessarily to infer, that man is a compound being, made bp both of matter and mind: The scripture itself also confirms this inference, and assures us of the truth of it, by making the soul and body of man two distinct beings. Thus scripture and reason seem to agree to inform us, that as man, with his distinct
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