XVI.  If then this argument is sufficient, let us stop here, and not enquire further.  But if not, our second argument is as follows:—Just as we do in all other instances, so let us refer His knowledge of the greatest events, in honour of the Father, to The Cause.  And I think that anyone, even if he did not read it in the way that one of our own Students Elias thinks that the great S. Basil is here referred to.  Petavius thinks the first argument of c. xvi. forced and unsatisfactory. did, would soon perceive that not even the Son knows the day or hour otherwise than as the Father does.  For what do we conclude from this?  That since the Father knows, therefore also does the Son, as it is evident that this cannot be known or comprehended by any but the First Nature.  There remains for us to interpret the passage about His receiving commandment, John xii. 49. and having kept His Commandments, and done always those things that please Him; and further concerning His being made perfect, Heb. v. 7., etc. and His exaltation, Phil. ii. 9. and His learning obedience by the things which He suffered; and also His High Priesthood, and His Oblation, and His Betrayal, and His prayer to Him That was able to save Him from death, and His Agony and Bloody Sweat and Prayer, Luke xii. 44. and such like things; if it were not evident to every one that such words are concerned, not with That Nature Which is unchangeable and above all capacity of suffering, but with the passible Humanity.  This, then, is the argument concerning these objections, so far as to be a sort of foundation and memorandum for the use of those who are better able to conduct the enquiry to a more complete working out.  It may, however, be worth while, and will be consistent with what has been already said, instead of passing over without remark the actual Titles of the Son (there are many of them, and they are concerned with many of His Attributes), to set before you the meaning of each of them, and to point out the mystical meaning of the names.