We come now to the only other “footnote” in ch. 2 of Zanchi’s De religione Christiana fides.
De hac reali essentialium Dei proprietatum communicatione peculiarem conscripsimus et nos tractationem in libro, cui titulus erit De incarnatione Filii Dei, in verba ad Phil. 2: ‘Qui cum in forma Dei esset’ etc.; ad quem, qui pleniorem cupit huius doctrinae explicationem, lectorem suo tempore remittimus. Certe Dominus Iesus ab illa essentiali cognitione, qua et Pater novit (hoc est, ut scholastici loquuntur, comprehendit) Filium et Filius Patrem, omnem plane creatam mentem excepit, cum dixit: ‘Nemo novit Filium, nisi Pater, et nemo novit Patrem, nisi Filius, et cui voluerit Filius revelare, docens quicquid cognitionis de Deo habent in sese creaturae, illud esse aliquo modo revelatum, eoque scientiam esse non illam Dei essentialem et infinitam, sed creatitiam et finitam.
Additional discussion for Section III.
I have also written a separate treatise concerning this real communication of the essential properties of God in a book whose title will be On the Incarnation of the Son of God, on the words in Philippians 2: “Who, although he was in the form of God,” etc.; I direct the reader who desires a fuller explication of this doctrine to it, as time permits him. To be sure, the Lord Jesus clearly removed every created mind from that essential knowledge by which the Father knows (that is, comprehends, as the scholastics say) the Son and the Son the Father, when he said: “No one knows the Son except the Father, and no one knows the Father except the Son, and [anyone] to whom the Son wishes to reveal him,” teaching that whatever knowledge creatures have in themselves concerning God has been revealed to them in some way, and for that reason their knowledge is not that essential and infinite [knowledge] that belongs to God, but a created and finite [knowledge]. 1