noweth
me, so know I the Father'.

It would have been against the general rule of Scripture prophecies, and
the intention of the revelation in Christ, that the first Christians
should have been so influenced in their measures and particular actions,
as they could not but have been by a particular foreknowledge of the
express and precise time at which Jerusalem was to be destroyed. To
reconcile them to this uncertainty, our Lord first teaches them to
consider this destruction the close of one great epoch, or [Greek:
aion], as the type of the final close of the whole world of time, that
is, of all temporal things; and then reasons with them thus:--"Wonder
not that I should leave you ignorant of the former, when even the
highest order of heavenly intelligences know not the latter, [Greek:
oud' ho uhios, ei mae ho pataer]; nor should I myself, but that the
Father knows it, all whose will is essentially known to me as the
Eternal Son. But even to me it is not revealably communicated." Such
seems to me the true sense of this controverted passage in Mark, and
that it is borne out by many parallel texts in St. John, and that the
correspondent text in Matthew, which omits the [Greek: oud' ho huios],
conveys the same sense in equivalent terms, the word [Greek: emou]
including the Son in the [Greek: pataer monos]. For to his only-begotten
Son before all time the Father showeth all things.

Ib. p. 279.

But whether we can reconcile these words to our belief of Christ's
prescience and divinity, or not, matters little to the debate about
his divinity itself; since we can so fully prove it by innumerable
passages of Scripture, too direct, express, and positive, to be
balanced by one obscure passage, from 'whence the Arian is to draw the
consequence himself, which may possibly be wrong'.

Very good.

Ib. p. 280.

'We know that the Son of God is come, and hath given us an
understanding that we may know him that is true; and we are in him
that is true, even in his Son Jesus Christ. This is the true God, and
eternal life.'--l John v. 20. The whole connection evidently shows the
words to be spoken of Christ.

That the words comprehend Christ is most evident. All that can be fairly
concluded from 1 Cor. viii. 6, is this:--that the Apostles, Paul and
John, speak of the Father as including and comprehending the Son and the
Holy Ghost, as his Word and his Spirit; but of these as inferring or
supposing the Fa