50. But He proves abundantly that His will is free by the words, As the Father raiseth the dead and quickeneth them, even so the Son also quickeneth whom He will . When the equality of Father and Son in power and honour is indicated, then the freedom of the Son's will is made manifest: when Their unity is demonstrated, His conformity to the Father's will is signified, for what the Father wills, the Son does. But to do is something more than to obey a will: the latter would imply external necessity, while to do another's will requires unity with him, being an act of volition. In doing the will of the Father the Son teaches that through the identity of Their nature His will is the same in nature with the Father's, since all that He does is the Father's will. The Son plainly wills all that the Father wills, for wills of the same nature cannot dissent from one another. It is the will of the Father which is revealed in the words, For this is the will of My Father, that every one that beholdeth the Son and believeth in Him, should have eternal life, and that I should raise Him up at the last day . Hear now, whether the will of the Son is discordant with the Father's, when He says, Father, those whom Thou hast given Me, I will that where I am they also may be with Me . Here is no doubt that the Son wills: for while the Father wills that those who believe in the Son should have eternal life, the Son wills that the believer should be where He is. For is it not eternal life to dwell together with Christ? And does He not grant to the believer in Him all perfection of blessing when He says, No one hath known the Son save the Father, neither hath any known the Father save the Son, and he to whomsoever the Son willeth to reveal Him ? Has He not freedom of will, when He wills to impart to us the knowledge of the Father's mystery? Is not His will so free that He can bestow on whom He will the knowledge of Himself and His Father? Thus Father anti Son are manifestly joint Possessors of a nature common to Both through birth and common through unity: for the Son is free of will, hut what He does willingly is an act of the Father's will.
51. He who has not grasped the manifest truths of the faith, obviously cannot have an understanding of its mysteries; because he has not the doctrine of the Gospel he is an alien to the hope of the Gospel. We must confess the Father to be in the Son and the Son in the Father, by unity of nature, by might of power, as equal in honour as Begetter and Begotten. But. perhaps you say, the witness of our Lord Himself is contrary to this declaration, for He says, The Father is greater than I . Is this, heretic, the weapon of your profanity? Are these the arms of your frenzy? Has it escaped you, that the Church does not admit two Unbegotten, or confess two Fathers? Have you forgotten the Incarnation of the Mediator, with the birth, the cradle, the child hood, the passion, the cross and the death belonging to it? When you were born again, did you not confess the Son of God, born of Mary? If the Son of God, of Whom these things are true, says, The Father is greater than I , can you be ignorant that the Incarnation for your salvation was an emptying of the form of God, and that the Father, unaffected by this assumption of human conditions, abode in the blessed eternity of His own incorrupt nature without taking our flesh? We confess that the Only-begotten God, while He abode in the form of God, abode in the nature of God, but we do not at once reabsorb into the substance of the divine unity His unity bearing the form of a servant. Nor do we teach that the Father is in the Son, as if He entered into Him bodily; but that the nature which was begotten by the Father of the same kind as His own, possessed by nature the nature which begot it : and that this nature, abiding in the form of the nature which begot it, took the form of human nature and weakness. Christ possessed all that was proper to His nature: but the form of God had departed from Him, for by emptying Himself of it. He had taken the form of a servant. The divine nature had not ceased to be, but still abiding in Him, it had taken upon itself the humility of earthly birth, and was exercising its proper power in the fashion of the humility it assumed. So God, born of God, being found as man in the form of a servant, but acting as God in His miracles, was at once God as His deeds proved, and yet man, for He was found in the fashion of man
52. Therefore, in the discourse we have expounded above, He had borne witness to the unity of His nature with the Father's: He that hath seen Me, hath seen the Father also : The Father is in Me, and I in the Father . These two passages perfectly agree, since Both Persons are of equal nature; to behold the Son is the same as to behold the Father; that the One abides in the One shows that They are inseparable And. lest they should misunderstand Him, as though when they beheld His body, they beheld the Father in Him, He had added, Believe Me, that I am in the Father and the Father in Me: or else believe Me for the very works' sake . His power belonged to His nature, and His working was the exercise of that power; in the exercise of that power, then, they might recognise in Him the unity with the Father's nature. In proportion as any one recognised Him to be God in the power of His nature, he would come to know God the Father, present in that mighty nature. The Son, Who is equal with the Father, shewed by His works that the Father could be seen in Him: in order that we, perceiving in the Son a nature like the Father's in its power, might know that in Father and Son there is no distinction of nature.
53. So the Only-begotten God, just before He finished His work in the flesh, and completed the mystery of taking the servant's form, in order to establish our faith, thus speaks, Ye heard how I said unto you, I go away, and I came unto you. If ye loved Me, ye would rejoice, because I go unto the Father; for the Father is greater than I . He has already, in an earlier part of this very discourse unfolded in all its aspects the teaching of His divine nature: can we, then, on the strength of this confession deprive the Son of that equality, which His true birth has perfected in Him? Or is it an indignity to the Only-begotten God, that the Unbegotten God is His Father, seeing that His Only-begotten birth from the Unbegotten gives Him the Only-begotten nature? He is not the source of His own being, nor did He, being Himself non-existent, bring to pass His own birth out of nothing; but, existing as a living nature and from a living nature, He possesses the power of that nature, and declares the authority of that nature, by bearing witness to His honour, and in His honour to the grace belonging to the birth He received. He pays to the Father the tribute of obedience to the will of Him Who sent Him, but the obedience of humility does not dissolve the unity of His nature: He becomes obedient unto death, but, after death, He is above every name .
54. But if His equality is doubted because the Name is given Him after He put off the form of God, we dishonour Him by ignoring the mystery of the humility which He assumed. The birth of His humanity brought to Him a new nature, and His form was changed in His humility, by the assumption of a servant's form, but now the giving of the Name restores to Him equality of form. Ask yourself what it is, which is given. If the gift be something pertaining to God, the grant to the receiving nature does not impair the divinity of the giving nature. Again, the words, And gave Him the Name, involve a mystery in the giving, but the giving of the Name does not make it another name. To Jesus is given, that to Him, Every knee shall bow of things in heaven, and things on earth, and things under the earth, and every tongue confess that Jesus is Lord in the glory of God the Father . The honour is given Him that He should be confessed in the glory of God the Father. Do you hear Him say, The Father is greater than I? Know Him also, of Whom it is said in reward of His obedience, And gave unto Him the Name which is above every name ; hear Him Who said, I and the Father are one; He that hath seen Me, hath seen the Father also; I am in the Father, and the Father in Me . Consider the honour of the confession which is granted Him, that Jesus is Lord in the glory of God the Father. When, then, is the Father greater than the Son? Surely, when He gives Him the Name above every name. And on the other hand, when is it that the Son and the Father are one? Surely, when every tongue confesses that Jesus is Lord in the glory of God the Father. If, then, the Father is greater through His authority to give, is the Son less through the confession of receiving? The Giver is greater: but the Receiver is not less, for to Him it is given to be one with the Giver. If it is not given to Jesus to be confessed in the glory of God the Father, He is less than the Father. But if it is given Him to be in that glory, in which the Father is, we see in the prerogative of giving, that the Giver is greater, and in the confession of the gift, that the Two are One. The Father is, therefore, greater than the Son: for manifestly the is greater, Who makes another to be all that He Himself is, Who imparts to the Son by the mystery of the birth the image of His own unbegotten nature, Who begets Him from Himself into His own form, and restores Him again from the form of a servant to the form of God, Whose work it is that Christ, born God according to the Spirit in the glory of the Father, but now Jesus Christ dead in the flesh, should be once more God in the glory of the Father. When, therefore, Christ says that He is going to the Father, He reveals the reason why they should rejoice if they loved Him, because the Father is greater than He.
55. After the explanation that love is the source of this joy, because love rejoices that Jesus is to be confessed in the glory of God the Father, He next expresses His claim to receive back that glory, in the words, For the prince of this world cometh, and he hath nothing in Me . The prince of this world hath nothing in Him: for being found in fashion as a man, He dwelt in the likeness of the flesh of sin, yet apart from the sin of the flesh, and in the flesh condemned sin by sin . Then, giving obedience to the Father's command as His only motive, He adds, But that the world may know that I love the Father, even as the Father gave Me commandment, so I do. Arise, let us go hence . In His zeal to do the Father's commandment, He rises and hastens to complete the mystery of His bodily passion. But the next moment He unfolds the mystery of His assumption of flesh. Through this assumption we are in Him, as the branches in the vinestock ; and unless He had become the Vine. we could have borne no good fruit. He exhorts us to abide in Himself, through faith in His assumed body, that, since the Word has been made flesh, we may be in the nature of His flesh, as the branches are in the Vine. He separates the form of the Father's majesty from the humiliation of the assumed flesh by calling Himself the Vine, the source of unity for all the branches, and the Father the careful Husbandman, Who prunes away its useless and barren branches to be burnt in the fire. In the words, He that hath seen Me, hath seen the Father also , and The words that I say unto you, I speak not of Myself, but the Father abiding in Me, He do the His works, and Believe Me, that I am in the Father, and the Father in Me , He reveals the truth of His birth and the mystery of His Incarnation. He then continues the thread of His discourse, until He comes to the saying, The Father is greater than I; and after this, to complete the meaning of these words, He hastens to add the illustration of the husbandman, the vine, and the branches, which directs our notice to His submission to bodily humiliation. He says that, because the Father is greater than Himself, He is going to the Father, and that love should rejoice, that He is going to the Father, that is, to receive back His glory from the Father: with Him, and in Him, to be glorified not with a brand-new honour, but with the old, not with some strange honour but with that which He had with Him before. If then Christ shall not enter into Him with glory, to abide in the glory of God, you may disparage His nature: but if the glory which He receives is the proof of His Godhead, recognise that it as Giver of this proof that the Father is the greater.
56. Why do you distort the Incarnation into a blasphemy? Why pervert the mystery of salvation into a weapon of destruction? The Father, Who glorifies the Son, is greater: The Son, Who is glorified in the Father, is not less. How can He be less, when He is in the glory of God the Father? And how can the Father not be greater? The Father therefore is greater, because He is Father: but the Son, because He is Son, is not less. By the birth of the Son the Father is constituted greater: the nature that is His by birth, does not suffer the Son to be less. The Father is greater, for the Son prays Him to render glory to manhood He has assumed. The Son is not less, for He receives back His glory with the Father. Thus are consummated at once the mystery of the Birth, and the dispensation of the Incarnation. The Father, as Father, and as glorifying Him Who now is Son of Man, is greater: Father and Son are one, in that the Son, born of the Father, after assuming an earthly body is taken back to the glory of the Father.
57. The birth, therefore, does not constitute His nature inferior, for He is in the form of God, as being born of God. And though by their very signification, `Unbegotten' and `Begotten' seem to be opposed, yet the Begotten cannot be excluded from the nature of the Unbegotten, for there is none other from whom He could derive His substance. He does not indeed share in the supreme majesty of being unbegotten: but He has received from the Unbegotten God the nature of divinity. Thus faith confesses the eternity of the Only-begotten God, though it can give no meaning to begetting or beginning in His case. His nature forbids us to say that He ever began to be, for His birth lies beyond the beginnings of time. But while we confess Him existent before all ages, we do not hesitate to pronounce Him born in timeless eternity, for we believe His birth, though we know it never had a beginning.
58 Seeking to disparage His nature, the heretics lay hold of such sayings as, The Father is greater than I, or, But of that day and hour knoweth no one, not even the angels in heaven, neither the Son, but the Father only . It is turned to a reproach against the Only-begotten God that He did not know the day and the hour: that, though God, born of God, He is not in the perfection of divine nature, since He is subjected to the limitation of ignorance; that is, an external force stronger than Himself, triumphing, as it were, over His weakness, makes Him captive to this infirmity. And, indeed, it is with an apparent right to claim that this confession is inevitable, that the heretics, in their frenzy, would drive us to such a blasphemous interpretation. The words are those of the Lord Himself, and what, it may be asked, could be more unholy than to corrupt His express assertion by our attempt to explain it away.
59. But, before we investigate the meaning and occasion of these words, let us first appear to the judgment of common sense. Is it credible, that He, Who stands to all things as the Author of their present and future, should not know all things? If all things are through and in Christ, and in such a way through Christ that they are also in Him, must not that, which is both in Him and through Him, be also in His knowledge, when that knowledge, by virtue of a nature which cannot be nescient, habitually apprehends what is neither in, nor through Him ? But that which derives from Him alone its origin, and has in Him alone the efficient cause of its present state and future development, can that be beyond the ken of His nature, through which is effected, and in which is contained, all that it is and shall be? Jesus Christ knows the thoughts of the mind, as it is now, stirred by present motives, and as it will be to-morrow, aroused by the impulse of future desires. Hear the witness of the Evangelist, For Jesus knew from the beginning who they were that believed not, and who it was that should betray Him . By its virtue His nature could perceive the unborn future, and foresee the awakening of passions yet dormant in the mind: do you believe that it did not know what is through itself, and within itself? He is Lord of all that belongs to others, is He not Lord of His own? Remember what is written of Him, All things have been created through Him, and in Him: and He is before all things : or again, For it was the good pleasure of the Father, that in Him should all the fulness dwell, and through Him to reconcile all things unto Himself , all fulness is in Him, all things were made through Him, and are reconciled in Him, and for that day of reconciliation we wait expectant; did He not, then, know it, when its time was in His bands, and fixed by His mystery, for it is the day of His coming, of which the Apostle wrote, When Christ, Who is your life, shall be manifested, then shall ye also with Him be manifested in glory . No one is ignorant of that which is through himself and Within himself: shall Christ come, and does He not know the day of His coming? It is His day, for the same Apostle says, The day of the Lord shall come as a thief in the night : can we believe, then, that He did not know it? Human natures, so far as in them lies, foresee what they determine to do: knowledge of the end desired accompanies the desire to act: does not He Who is born God, know what is in, and through, Himself? The times are through Him, the day is in His hand, for the future is constituted through Him, and the Dispensation of His coming is in His power: is His understanding so dull, that the sense of His torpid nature does not tell Him what He has Himself determined? Is He like the brute and the beast, which, animated by no reason or foresight, not even conscious of acting but driven to and fro by the impulse of irrational desire, proceed to their end with fortuitous and uncertain course?
60. But, again, how can we believe that the Lord of glory, because He was able not to know the day of His own coming, was of a discordant and imperfect nature, subject to the necessity of coming, but ignorant of the day of His coming? This would make God weaker than the power of ignorance, which took from Him the prerogative of knowledge. Then, too, how we redouble occasions of blasphemy, if we impute not only infirmity to Christ, but also defect to God the Father, saying that He defrauded of foreknowledge of this day the Only-begotten God, the Son of His love, and in malice denied Him certainty concerning the future consummation: suffered Him to know the day and hour of His passion, but withheld from Him the day of His power, and the hour of His glory among His Saints: took from Him the knowledge of His blessedness, while He granted Him prescience of His death? The trembling conscience of man dare not presume to think thus of God, or ascribe to Him such taint of human fickleness, that the Father should deny anything to the Son, or the Son, Who was born as God, should possess an imperfect knowledge.
61. But God can never be anything but love, or anything but the Father: and He, Who loves, does not envy; He Who is Father, is wholly and entirely Father. This name admits of no compromise: no one can be partly father, and partly not. A father is father in respect of his whole personality; all that he is present in the child, for paternity by piecemeal is impossible: not that paternity extends to self-generation, but that a father is altogether father in all his qualities, to the offsprings born of him. According to the constitution of human bodies, which are made of dissimilar elements, and composed of various parts, the father must be father of the whole, since a perfect birth hands on to the child all the different elements and parts, which are in the father. The father is, therefore, father of all that is his; the birth proceeds from the whole of himself, and constitutes the whole of the child. God, however, has no body, but simple essence: no parts, but an all-embracing whole: nothing quickened, but everything living. God is therefore all life, and all one, not compounded of parts, but perfect in His simplicity, and, as the Father, must be Father to His begotten in all that He Himself is, for the perfect birth of the Son makes Him perfect Father in all that He has. So, if He is proper Father to the Son the Son must possess all the properties of the Father. Yet how can this be, if the Son has not the quality of prescience, if there is anything from His Author, which is wanting in His birth? To say that there is one of God's properties which He has not, is almost equivalent to saying that He has none of them. And what is proper to God, if not the knowledge of the future, a vision, which embraces the invisible and unborn world, and has within its scope that which is not yet, hut is to be?
62. Moreover Paul, the teacher of the Gentiles, forestalls the impious falsehood, that the Only-begotten God was partially nescient. Listen to his words, Being instructed in love, unto all riches of the fulness of understanding, unto knowledge of the mystery of God, even Christ, in Whom are all the treasures of wisdom and knowledge hidden . God, even Christ, is the mystery, and all the treasures of wisdom and knowledge are hidden in Him. But a portion is one thing, the whole another: a part is not the same as all , nor can all be called a part. If the Son does not know the day, all the treasures of knowledge are not in Him; but He has all the treasures of knowledge in Him, therefore He is not ignorant of the day. But we must remember that those treasures of knowledge were hidden in Him, though not, because hidden, therefore wanting. As in God, they are in Him: as in the mystery, they are hidden. But Christ, the mystery of God, in Whom are all the treasures of knowledge hidden, is not Himself hidden from our eyes and minds. Since then He is Himself the mystery, let us see whether He is ignorant when He does not know. If elsewhere His profession of ignorance does not imply that He does not know, here also it will be wrong to call Him ignorant, if He does not know. In Him are hidden all the treasures of knowledge, and so His ignorance is an economy rather than ignorance. Thus we can assign a reason for His ignorance, without the assumption that He did not know.
63. Whenever God says that He does not know, He professes ignorance indeed, but is not under the defect of ignorance. It is not because of the infirmity of ignorance that He does not know, but because it is not yet the time to speak, or the divine Plan to act. Thus He says to Abraham, The cry of Sodom and Gomorrah is full, and their sin is very grievous. Therefore I will go down now, and see if they have done altogether according to the cry of it: and if not, I will know . Here we perceive God not knowing that which notwithstanding He knows. He knows that their sins are very grievous, but He comes down again to see whether they have done altogether, and to know if they have not. We observe, then, that He is not ignorant, although He does not know, but that, when the time comes for action, He knows. This knowledge is not, therefore, a change from ignorance, but the coming of the fulness of time. He waits still to know, but we cannot suppose that He does not know: therefore His not knowing what He knows, and His knowing what He does not know, is nothing else than a divine economy in word and deed.
64. We cannot, then, doubt that the knowledge of God depends on the occasion and not on any change on His part: by the occasion being meant the occasion, not of obtaining but of declaring knowledge, as we learn from His words to Abraham, Lay not thine hand upon the lad, neither do thou anything unto hint, far now I know that thou fearest thy God, and hast not withheld thy beloved son, for My sake . God knows now, but that now I know is a profession of previous ignorance: yet it is not true, that until now God did not know the faith of Abraham, for it is written, Abraham believed in God, and it was counted to him for righteousness , and therefore this now I know marks the time when Abraham received this testimony, not when God began to know. Abraham had proved, by the sacrifice of his son, the love he bore to God, and God knew it at the time He spoke: but as we cannot suppose that He did not know before, we must for this reason suppose that He took knowledge of it then because He spoke.
By way of example, we have chosen, for our consideration this passage out of many in the Old Testament, which treat of, the knowledge of God, in order to skew that when God does not know, the cause lies, not in His ignorance, but in the occasion.
65. We find our Lord in the Gospels knowing, yet not knowing, many things. Thus He does not know the workers of iniquity, who glory in their mighty works and in His name, for He says to them, Then will swear, I never knew you; depart from all ye that work iniquity . He declares with an oath even, that He does not know them, but nevertheless He knows them to be workers of iniquity. He does not know them, not because He does not know, but because by the iniquity of their deeds they are unworthy of His knowledge, and He even confirms His denial with the sanctity of an oath. By the virtue of His nature He could not be ignorant, by the mystery of His will He refused to know. Again the Unbegotten God does not know the foolish virgins; He is ignorant of those who were too careless to have their oil ready, when He entered the chamber of His glorious coming. They come and implore, and so far from not knowing them, He cries, Verily, I say unto you, I know you not . Their coming and their prayer compel Him to recognize them, but His profession of ignorance refers to His will, not to His nature they are unworthy to be known of Him to Whom nothing is unknown. Hence, in order that we should not impute His ignorance to infirmity, He says immediately to the Apostles, Watch therefore, for ye know not the day north the hour . When He bids them watch, for they know not the day or the hour, He points out that He knew not the virgins, because through sleep and neglect they had no oil, and therefore were unworthy to enter into His is chamber.
66. The Lord Jesus Christ, then, Who searcheth the heart and the reins , has no weakness in His nature, that He should not know, for, as we perceive, even the fact of His ignorance proceeds from the omniscience of His nature. Yet if any there be, who impute to Him ignorance, let them tremble, lest He Who knows their thoughts should say to them, Wherefore think ye evil in your hearts ? The All-knowing, though not ignorant of thoughts and deeds, sometimes enquires as if He were, as for instance when He asks the woman who it was that touched the hem of His garment, or the Apostles, why they quarrelled among themselves, or the mourners, where the sepulchre of Lazarus was: but His ignorance was not ignorance, except in words. It is against reason that He should know from afar the death and burial of Lazarus, but not the place of his sepulchre: that He should read the thoughts of the mind, and not recognise the faith of the woman: that He should not need to ask concerning anything , yet be ignorant of the dissension of the Apostles. But He, Who knows all things, sometimes by a practice of economy professes ignorance, even though He is not ignorant. Thus, in the case of Abraham, God concealed His knowledge for a time: in that of the foolish virgins and the workers of iniquity, He refused to recognise the unworthy: in the mystery of the Son of Man, His asking, as if ignorant, expressed His humanity. He accommodated Himself to the reality of His birth in the flesh in everything to which the weakness of our nature is subject, not in such wise that He became weak in His divine nature, but that God, born man, assumed the weaknesses of humanity, yet without thereby reducing His unchangeable nature to a weak nature, for the unchangeable nature was that wherein He mysteriously assumed flesh. He, Who was God is man, but, being man, has not ceased to remain God. Conducting Himself then as one born man, and proving Himself such, though remaining God the Word, He often uses the language of man (though God, speaking as God, makes frequent use of human terms), and does not know that which it is not yet time to declare, or which is not deserving of His recognition.
67. We can now understand why He said that He knew not the day. If we believe Him to have been really ignorant, we contradict the Apostle, who says, In Whom are all the treasures of wisdom and knowledge hidden . There is knowledge which is hidden in Him, and because it has to be hidden, it must sometimes for this purpose be professed as ignorance, for once declared, it will no longer he secret. In order, therefore, that the knowledge may remain hidden, He declares that He does not know. But if He does not know, in order that the knowledge may remain hidden, this ignorance is not due to His nature, which is omniscient, for He is ignorant solely in order that it may be hidden. Nor is it hard to see why the knowledge of the day is hidden. He exhorts us to watch continually with unrelaxing faith, and withholds from us the security of certain knowledge, that our minds may be kept on the stretch by the uncertainty of suspense, and while they hasten towards and continually look for the day of His coming, may always watch in hope; and that, though we know the time must come, its very uncertainty may make us careful and vigilant. Thus the Lord says, Therefore be ye also ready, for ye know not what hour the Son of Man shall come ; and again, Blessed is that servant whom His lord, when He cometh, shall find so doing . The ignorance is, therefore, a means not to delude, but to encourage in perseverance. It is no loss to be denied a knowledge which it is an advantage not to have, for the security of knowledge might breed negligence of the faith, which now is concealed, while the uncertainty of expectation keeps us continually prepared, even as the master of the house, with the fear of loss before his eyes, watches and guards against the dreaded com ing of the thief, who chooses the time of sleep for his work.
68. Manifestly, therefore, the ignorance of God is not ignorance but a mystery: in the economy of His actions and words and manifestations, He does not know and at the same time He knows, or knows and at the same time does not know. But we must ask, whether it may not be through the Son's infirmity that He knows not what the Father knows. He could perhaps read the thoughts of the human heart, because His stronger nature can unite itself with a weaker in all its movement's, and by the force of its power, as it were, pass through and through the feeble nature. But a weaker nature is powerless to penetrate a stronger: light things may be penetrated by heavy, rare by dense, liquid by solid, but the heavy are impenetrable to the light, the dense to the rare, and the solid to the liquid: the strong are not exposed to the weak, but the weak are penetrated by the strong. Therefore, the heretics say, the Son knew not the thoughts of the Father, because, being Himself weak, He could not approach tire more powerful and enter into Him, or pass through Him.
69. Should any one presume, not merely to speak thus of the Only-begotten God in the rashness of his tongue, but even to think so in the wickedness of his heart, let him hear what the Apostle thought of the Holy Ghost, from the words he wrote to the Corinthians, But unto us God revealed them through the Spirit: for the Spirit searcheth all things, yea the deep things of God. For who among men knoweth the things of a man, which are in him, save the spirit of the man which is in him? Even so the things which are in God, none knoweth, save the Spirit of God . But let us cast aside these empty illustrations of material things, and measure God born of God, Spirit of Spirit, by His own powers and not by earthly conditions. Let us measure Him not by our own senses, but by His divine claims. Let us believe Him Who said, He that hath seen Me hath seen the Father also . Let us not forget that He said, Believe, if only by My works, that the Father is in Me, and I in the Father , and again, I and the Father are one . If the names which correspond to realities, when intelligibly used, impart to us any true information, then He Who is seen in Another by the eye of understanding is not different in nature from that Other; not different in kind, since He abides in the Father, and the Father in Him; not separate, since Both are One. Perceive their unity in the indivisibility of their nature, and apprehend the mystery of that indivisible nature by regarding the One as the mirror of the Other. But remember that He is the mirror, not as the image reflected by the splendour of a nature outside Himself, but as being a living nature, indistinguishable from the Father's living nature, derived wholly from the whole of His Father's, having the Father's in Him because He is the Only begotten, and abiding in the Father, because He is God.
70. The heretics cannot deny that the Lord used these words to signify the mystery His birth, but they attempt to escape from them by referring them to a harmony of will. They make the unity of God the Father and God the Son not one of divinity, but merely of will: as if the divine teaching were poor in expression and the Lord could not have said, I and the Father are one in will ; or as if those words could have the same meaning as I and the Father are one; or as if He meant, He that hath seen My will, hath seen the will of My Father also , but, being unskilled statement, tried to express that idea in the words, He that hath seen Me hath seen the Father also: or as if the divine vocabulary did not contain the terms, The will of My Father is in Me, and My will is in the Father , but this thought could be expressed by I the Father and the Father in Me . All this is nauseous and irreverent nonsense; common sense condemns the judgment of such silly fancies, as that the Lord could not say what He wanted, or did not say what He said. True, we find Him speaking in parables and allegories, but it is a different thing to strengthen one's words with illustrations, or satisfy the dignity of the subject with the help of suggestive proverbs, or adapt one's language to the needs of the moment. But this passage concerning the unity, of which we are speaking, does not allow us to look for the meaning outside the plain sound of the words. If Father and Son are one, in the sense that They are one in will, and if separable natures cannot be one in will, because their diversity of kind and nature must draw them into diversities of will and judgment, how call They be one in will. not being one in knowledge? There can be no unity of will between ignorance and knowledge. Omniscience and nescience are opposites, and opposites cannot be of the same will.
71. But perhaps it may be held to confirm the Son in His confession of ignorance that He says the Father alone knows. But unless He had plainly said that the Father alone knows, it would have been a matter of the greatest danger for our under standing, since we might have thought that He Himself did not know. For, since His ignorance is due to the economy of hidden knowledge, and not to a nature capable of ignorance, now that He says the Father alone knows, we cannot believe that He does not know; for, as we said above, God's knowledge is not the discovery of what He did not know, but its declaration. The fact that the Father alone knows, is no proof that the Son ignorant: He says that He does not know, that others may not know: that the Father alone knows, to shew that He Himself also knows. If we say that God came to know the love of Abraham , when He ceased to conceal His knowledge, it follows that only because He did not conceal it from the Son, can the Father be said to know the day, for God does not learn by sudden perception, but declares His knowledge with the occasion. If, then, the Son according to the mystery does not know the day, that He may not reveal it: on the other hand, only by the fact that He has revealed it can the Father be proved to know the day.
72. Far be it from us to imagine vicissitudes of bodily change in the Father and Son, as though the Father sometimes spoke to the Son, and sometimes was silent. We remember, indeed, that a voice was sometimes uttered from heaven for us, that the power of the Father's words might confirm for us the mystery of the Son, as the Lord says, This voice hath not come from Heaven for My sake but for your sakes . But the divine nature can dispense with the various combinations necessary for human functions, the motion of the tongue, the adjustment of the mouth, the forcing of the breath, and the vibration of the air. God is a simple Being: we must understand Him by devotion, and confess Him by reverence. He is to be worshipped, not pursued by our senses, for a conditioned and weak nature cannot grasp with the guesses of its imagination the mystery of an infinite and omnipotent nature. In God is no variability, no parts, as of a composite divinity, that in Him will should follow inaction, speech silence, or work rest, or that He should not will, without passing from some other mental state to volition, or speak, without breaking the silence with His voice, or act, without going forth to labour. He is not subject to the laws of nature, for nature has received its law from Him: He never suffers weakness or change when He acts, for His power is boundless, as the Lord said, Father, all things are possible unto Thee . He can do more than human sense can conceive. The Lord does not deprive even Himself of the quality of omnipotence, for He says, What things soever the Father doeht, these the Son also doeth in like manner . Nothing is difficult, when there is no weakness; for only a power which is weak to effect, knows the need of effort. The cause of difficulty is the weakness of the motive force; a force of limitless power rises above the conditions of impotence.
73. We have established this point to exclude the idea that after silence God spoke to the Son, or after ignorance the Son began to know. To reach our intelligence terms must be used applicable to our own nature: thus we do not understand communication except by word of mouth, or comprehend the opposite of nescience except as knowledge. Thus the Son does not know the day for the reason that He does not reveal it: the Father, He says, alone knows it for the reason that He reveals it to the Son alone. But, as we have said, Christ is conscious of no such natural impediments as an ignorance which must be removed before He can come to know, or a knowledge which is not His before the Father begins to speak. He declares the unity of His nature, as the only-begotten, with the Father, by the unmistakable words, All things whatsoever the Father hath, are Mine . There is no mention here of coming into possession: it is one tiring, to be the Possessor of things external to Him; another, to be self-contained and self-existent. The former is to possess heaven and earth and the universe, the latter to be able to describe Himself by His own properties, which are His, not as something external and subject, but as something of which He Himself subsists. When He says, therefore, that all things which the Father has, are His, He alludes to the divine nature, and not to a joint ownership of gifts bestowed. For referring to His words that the Holy Spirit should take of His , He says, All things whatsoever the Father hath are Mine, therefore said I, He shall take of Mine: that is, the Holy Spirit takes of His, but takes also of the Father's: and if He receives of the Father's, He receives also of His. The Holy Spirit is the Spirit of God, and does not receive of a creature, but teaches us that He receives all these gifts, because they are all God's. All things that belong to the Father are the Spirit's; but we must not think that whatever He received of the Son, He did not receive of the Father also; for all that the Father hath belongs equally to the Son.