Reformed Covenanter
Cancelled Commissioner
... Q. But is not the God-head, and man-hood at least mingled and confounded.
A. No, by no means. For then he should be neither God, nor man; for things mingled do not retain the name of their simples; as honey, and oil mixed together, can neither be called honey nor oil. Further, the properties of the two natures are such, as cannot be mingled and confounded. For neither can the Human nature, (remaining a true human nature) partake, or communicate of the properties and perfections of the Deity, or the Deity of the defects of the Humanity. So that as the God-head cannot hunger, thirst, or be shut up and circumscribed within the bounds of a place: no more can the Humanity be infinite, or in more places then one. So that though the human nature be no person of it self, and hath no subsistence, but in the person of the Deity, yet it continueth still distinct in substance, properties, and actions, from the Deity; and both natures so united, make but one Christ.
Q. Why was it necessary that Christ should be both God and man in one person?
A. It was necessary he should be man, because he could not suffer as he was God; and it makes most for the glory of God’s Justice, to exact satisfaction from that nature that had sinned. Secondly, it was necessary he should be God also, that he might be able to bear and overcome all that was to be inflicted upon him for our sins. Thirdly, it was necessary also that the human nature should (in manner aforesaid) be united to the person of the Deity, that the obedience which he performed, might be of infinite merit, as being the obedience of God. ...
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A. No, by no means. For then he should be neither God, nor man; for things mingled do not retain the name of their simples; as honey, and oil mixed together, can neither be called honey nor oil. Further, the properties of the two natures are such, as cannot be mingled and confounded. For neither can the Human nature, (remaining a true human nature) partake, or communicate of the properties and perfections of the Deity, or the Deity of the defects of the Humanity. So that as the God-head cannot hunger, thirst, or be shut up and circumscribed within the bounds of a place: no more can the Humanity be infinite, or in more places then one. So that though the human nature be no person of it self, and hath no subsistence, but in the person of the Deity, yet it continueth still distinct in substance, properties, and actions, from the Deity; and both natures so united, make but one Christ.
Q. Why was it necessary that Christ should be both God and man in one person?
A. It was necessary he should be man, because he could not suffer as he was God; and it makes most for the glory of God’s Justice, to exact satisfaction from that nature that had sinned. Secondly, it was necessary he should be God also, that he might be able to bear and overcome all that was to be inflicted upon him for our sins. Thirdly, it was necessary also that the human nature should (in manner aforesaid) be united to the person of the Deity, that the obedience which he performed, might be of infinite merit, as being the obedience of God. ...
For more, see:
Thomas Cartwright on the hypostatic union
Q. Can you prove directly by the Scriptures, that Christ, after the union of the man-hood with the God-head, is true God? A. Yea verily: for first, the Scripture, (as he is Christ the Messias) abso…
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