3. Furthermore, our Saviour in thus praying to the Father showed Himself to be man; while He now also shows that He Himself, as being God along with the Father, doeth that which He prayeth for, when He says, “And the glory which Thou gavest me, I have given them.” And what was that glory but immortality, which human nature was henceforth to receive in Him? For not even He Himself had as yet received it, but in His own customary way, on account of the absolute fixedness of predestination, He intimates what is future in verbs of the past tense, because being now on the point of being glorified, or in other words, raised up again by the Father, He Himself is going to raise us up to the same glory in the end. What we have here is similar to what He says elsewhere, “As the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will.” And “whom,” but just the same as the Father? “For what things soever the Father doeth,” not other things, but “these also doeth the Son,” not in a different way, but “in like manner.” And in this way He also raised up even His own self. For to this effect he said, “Destroy this temple, and in three days I will raise it up again.” Accordingly the glory of immortality, which He says had been given Him by the Father, He must be also understood as having bestowed upon Himself, although He does not say it. For on this very account He more frequently says that the Father alone doeth, what He Himself also doeth along with the Father, that everything whatever He may attribute to Him of whom He is. But sometimes also He is silent about the Father, and says that He Himself doeth what He only doeth along with the Father: that we may thereby understand that the Son is not to be separated from the working of the Father, when He is silent about Himself, and ascribes