The Online Library of Liberty

A project of Liberty Fund, Inc.

• Introduction
• Advertisement
• The Divine Feudal Law Represented
• §1.
• §2.
• §3
• §4
• §5
• §6
• §7
• §8
• §9
• §10
• §11
• §12
• §13
• §14.
• §15
• §16
• §17
• §18
• §19
• §20
• §21
• §22
• §23
• §24.
• §25
• §26
• §27
• §28
• §29
• §30
• §31
• §32
• §33
• §34
• §35
• §36
• §37
• §38
• §39.
• §40
• §41
• §42
• §43
• §44
• §45
• §46
• §47
• §48
• §49
• §50
• §51
• §52
• §53
• §54
• §55
• §56
• §57
• §58
• §59
• §60
• §61
• §62
• §63
• §64
• §65
• §66
• §67
• §68
• §69
• §70
• §71
• §72
• §73
• §74
• §75
• §76
• §77
• §78
• §79
• §80
• §81
• §82
• §83
• §84
• §85
• §86
• §87
• §88
• §89
• §90
• §91
• §92
• §93
• §94

§43

In one Person.And the manner in which the Divine and Humane Nature in the Saviour are join’d, is call’d the Personal Union: So that God the Son, and that Holy Thing which was Born of the Virgin Mary, was one and the same Person. And so it is not one Saviour who is God, and another who is Man, but the Saviour is God and Man in one Person. Col. 2:9. But because God the Son existed a perfect Person in the Divine Essence before the Virgin Mary brought forth the Man that was personally united to him, therefore God is said to have assum’d the Humane Nature, or that the Word was made Flesh; but it is not said on the other Hand that the Humane Nature assum’d God the Son, or that the Flesh was made the Word. But as this Mystery, the Incarnation of the Son of God, far exceeds all Reach of Humane Reason; so it is not fitting that we should dare to plunge our Curiosity further into it, than so far as the Sacred Scripture leads us, and as may suffice to understand the Office of the Saviour. For since that Union of the Son of God with the Humane Nature was made for the Performance of the Office of Mediator, and that the Office of a Saviour might be discharg’d by a Person who was both God and Man: From thence it follows, that for a right Understanding and Interpretation of the Effects and Consequences of the Personal Union we must always have regard to the final Cause of it. And as for those Things which have no Concern in that, it is best to set by, or forbear the needless Enquiry into them.