Fragment IV. For, in the view of apostles and prophets and teachers, the mystery of the divine incarnation has been distinguished as having two points of contemplation natural to it, 1744 distinct in all things, inasmuch as on the one hand it is the subsistence of perfect deity, and on the other is demonstrative of full humanity. As long, therefore, 1745 as the Word is acknowledged to be in substance one, of one energy, there shall never in any way be known a movement 1746 in the two. For while God, who is essentially ever-existent, became by His infinite power, according to His will, sinless man, He is what He was, in all wherein God is known; and what He became, He is in all wherein man is known and can be recognised. In both aspects of Himself He never falls out of Himself, 1747 in His divine activities and in His human alike, preserving in both relations His own essentially unchangeable perfection. 1744     διττὴν καὶ διαφορὰν ἔχον διέγνωσται τὴν ἐν πᾶσι φυσικὴν θεωρίαν . 1745     The text goes, ἕως ἂν οὐχ , which is adopted by Combefisius. But Capperonnier and Migne read οὖν for οὐχ , as we have rendered it. 1746     Change, κίνησις . 1747     μένει ἀνέκπτωτος .