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VERS. 36. [Vers. 36] But of that day and houre know∣eth no man, no not the Angels of heaven but my Father onely, St. Mark 13.32. addes, Neither the Sonne of man.
§. 1. But of that day knoweth no man.] [Sect. 1]
The Papists say, [Argum.] that Antichrist shall raigne but three yeares and a halfe, and shortly after that time the world shal end: against which groundlesse
opinion we urge this place thus, Jf Antichrist should raigne but three yeares and a halfe, as our Adversaries teach, and that then immediatly the world should end; then it is possible to assigne the time of Christs comming to judgement, so soone as Antichrist is revealed; But our Saviour saith here, of that day and houre knoweth no man, no not the Angels; yet Bellarmine takes upon him to set downe the very day of Christs comming, to wit, just 45. dayes after the destruction of Anti∣christ.
[Sect. 2] §. 2. No not the Angels, nor the Sonne of man.]
[Object. 1] Some of the Papists have objected this place for the proofe of their Aequivocation. Our Saviour said to his Disciples, that he himselfe knew not the day of Judgement, but his Father onely: which by consent of holy Fathers is to be understood, that he knew it not (ut significaret eis) that he would tell them. And thus Ambrose, Chrysost••me, Theophilus, and Basil expound it. And Garnet at his arraing∣ment objected St. Augustine, and wholy depended upon his judgement in the same exposition.
[Answ. 1] First, we might vie Fathers with the Aequivoca∣tor, who otherwise expounded these words, but for∣beare it, only reciting ye words of their owne Iesuit Maldonate, Multi veteres patres (Athansa. Na∣zian. Gregor. Theodor. Cyrillus, Autor operis im∣perfecti in Matth.) docuerunt Christum, quatenus hominem diem judicii ignorasse; that is, Many an∣cient Fathers have taught, that as Christ was man he knew not the day o•• judgement.
[Answ. 2] Secondly that St. Augustines exposition (which Garn••t did onely select) do••h imply no mentall Aequivocatio•• is amply proved by Bp. Morton, in his modest Answerer, ••art 3. Chap. 11. Page 74 unto which place J referre the Reader, because it is something long.
[Answ. 3] Thirdly, the Papists say that their mentall re∣servation is then onely requisite, when the hearer is incompetent, and unfit to understand the clause reserved: Now it were senselesse to imagine, that the Apostles were not fit to understand, or unfit to know that clause, for our Saviour else-where saith, It is not for you to know the times and seasons, Acts 1.7. And why was not that (ut vobis signi∣ficem) at this time also seasonable for them to un∣derstand? Yes doubtlesse, if that were the meaning of his words, they understood it, and then it was no concealed reservation; and if it were not his meaning, there was no aequivocation.
[Answ. 4] Fourthly, the purpose of the Aequivocator is by his secret reservation. To delude his bearer, now this were blasphemy to say that Christ did aequi∣vocate, that is, delude and deceive his Disciples. If the Reader would see this Obj ction further an∣swered, let him read Bp. Mort. in his answer to the modest answerer, part 3. Chap. 11. Page 75, 76.
[Object. 2] The ancient Arrians did frequently object this place to the godly for the proofe of the••r pernici∣ous and blasphemous doctrine, that Christ was not God; they argued thus, God knowes all things, Christ knew not all things [for he was ignorant of the day of judgement] Therefore CHRIST is not God.
[Answ. 1] Our Saviour speakes here of his humane nature, not of his divine; for as he was man, he knew not that day and houre, but as he was God he knew it. Sometimes Christ speakes to his Disciples as man, sometimes as God; as man he enquires where Lazarus was buried? as God he knew it, for he had before told his Disciples that Lazarus was dead. As man he askes what men thought, and said of him? as God he knew, for he was not igno∣rant of their very thoughts, as is plaine from these Texts, Iesus knew their thoughts; and why thinke you evill in your hearts? and the like.
Nazianzene answer•• further, that Christ speakes [Answ. 2] this, as divers other things, for the honour of his Father, whom he preferres before men [No man] and Angels [No not the Angels] and himselfe [Nor the Sonne of man] that all men might learne to honour the Father above all, and to seeke his glory more then their owne.
Againe Nazianzene saith, That to know signi∣fies [Answ. 3] sometimes to make knowne, or to make others to know; and thus he thinkes that CHRIST knew not the day of Judgement; that is, he knew it himselfe, but he would not make it knowne un∣to them. But I conceive (with Simler de filio Dei Lib. 2. page 112. a.b.) that the first Answer is the truth, viz. that Christ knew it as God, but not as man.
How doth it appeare, or how may it be proved, [Quest.] that ••hrist at all knew of this day?
First, Christ is the wisedome of the Father [Heb. [Answ. 1] 1. .] And therefore if the Father know that day and houre (which the rrians deny not) then he cannot be ignorant thereof.
Secondly, Christ was in the Father, and the Fa∣ther [Answ. 2] in him [Iohn 17.21.] And therefore those things which the Father knew, the Sonne could not be ignorant of.
Thirdly, Christ knew the Father, which of all [Answ. 3] things is the greatest; yea as the Father knew him, even so he knew the Father (Iohn 10.15.) And therefore we must not imagine that he was (in regard of his Deity) ignorant of the last day.
Fourthly, Christ is the Author of time (Iohn 1.1.) [Answ. 4] and therefore undoubtedly he knowes how long time shall last, and when time shall be no longer.
Fifthly, he foretold all those things wch should go [Answ. 5] before the day of judgement, and the fore-running signs thereof, and therefore he could not be igno∣rant of the time it selfe, when it should be. [Answ. 6]
Sixthly, Christs ignorance of the day of judge∣ment was a testimony of his humane nature, and shewed that he was true man; and therefore he was ignorant thereof onely as man. [Answ. 7]
Seventhly, our Saviour doth not say (Mark 13.32.) None knoweth that day, Ne filius quidem Dei, No not the Sonne of GOD, but Ne filius, No not the Sonne; and therefore as he was the Sonne of God he knew it.
Eighthly, our Saviour doth not say, The Angels [Answ. 8] know not of this houre, nor the holy Spirit: whence we may collect, That if the holy Ghost know it, then much more the substantiall Word Christ, who made all things, and knew all things.
Ninthly, our Savior doth not say unto his Apostles, [Answ. 9] Watch, because I know not, but, because ye know
not when the time is, or when the Master of the house commeth, Marke 13.33, 35. Intimating thereby that he knew the time of his second com∣ming, but he would not make it knowne unto them, that they might be the more watchfull, and circumspect.
[Answ. 10] Tenthly, if it be himselfe that must come unto judgement (as is plaine from Iohn, 5.22. and Acts 17.31. Rom. 16. and divers other places) then it is against sense and reason to imagine that he should be ignorant of the time, when he will come. If the studious Reader would see this Question amply handled, J referre him to Athanasius Orat. 4. contr. Arianos, where divers and sundry other reasons are brought to prove that Christ as God knew of the houre and day of judgement, and was onely ignorant thereof as man.