His next argument consists in applying such things to the divinity of
our Saviour as belong to his humanity; 'that he increased in wisdom,
&c.:--that he knows not the day of judgment';--which he evidently
speaks of himself as man: as all the ancient Fathers confess. In St.
Mark it is said, 'But of that day and that hour knoweth no man, no,
not the angels that are in heaven, neither the Son, but the Father'.
St. Matthew does not mention the Son: 'Of that day and hour knoweth no
man, not the angels of heaven, but my Father only'.

How much more politic, as well as ingenuous, it had been to have
acknowledged the difficulty of this text. So far from its being evident,
the evidence would be on the Arian side, were it not that so many
express texts determine us to the contrary.

Ib.

Which shows that the Son in St. Matthew is included in the [Greek:
oudeis] none, or no man, and therefore concerns him only as a man: for
the Father 'includes the whole Trinity', and therefore includes the
Son, who seeth whatever his Father doth.

This is an 'argumentum in circulo', and 'petitio rei sub lite'. Why is
he called the Son in 'antithesis' to the Father, if it meant, "no not
the Christ, except in his character of the co-eternal Son, included in
the Father?" If it "concerned him only as a man," why is he placed after
the angels? Why called the 'Son' simply, instead of the Son of Man, or
the Messiah?

Ib.

[Greek: Oudeis] is not [Greek: oudeis anthropon], but, 'no one': as in
John i. 18. 'No one hath seen God at any time'; that is, he is by
essence invisible.

This most difficult text I have not seen explained satisfactorily. I
have thought that the [Greek: aggeloi] must here be taken in the primary
sense of the word, namely, as messengers, or missionary Prophets: Of
this day knoweth no one, not the messengers or revealers of God's
purposes now in heaven, no, not the Son, the greatest of Prophets,--that
is, he in that character promised to declare all that in that character
it was given to him to know.

Ib. p. 186.

When St. Paul calls the Father the One God, he expressly opposes it to
the many gods of the heathens. 'For though there be that are called
gods, &c. but to us, there is but one God, the Father, of whom are all
things; and one Lord Jesus Christ, by whom are all things, and we by
him': where the 'one God' and 'one Lord and Mediator' is opposed to
the many gods and man