The Fundamentals Lord’s divinity to hold, as many do, that when He vouch safed to become a ‘Son of man’ He took our nature fully, and voluntarily entered into all the conditions of humanity, and, among others, into that which makes our growth in all ordinary knowledge gradual and limited. * * * It is not supposed that, in His human nature, He was acquainted more than any Jew of His age with the mysteries of all modern sciences, nor * * * can it be seriously maintained that, as an infant or young child, He possessed a knowledge sur passing that of the most pious and learned adults of His nation, upon the subject of the authorship and age of the different portions of the Pentateuch. At what period, then, of His life on earth, is it to be supposed that He had granted to Him as the Son of man, supernaturally, full and accurate information on these points?” etc. (vol. i., p. 32). “I t should also be observed,” says Dr. S. Davidson, “that histor ical and critical questions could only belong to His human culture, a culture stamped with the characteristics of His age and country.” The doctrine of the Kenosis is invoked to explain the im perfection of our Lord’s knowledge on critical questions, as evidenced by the way in which He speaks of the Penta teuch and of various Old Testament problems. The general subject of the limitation of Christ’s knowledge during His life on earth is, of course, a very difficult one, but we do not need here to consider it. The Gospel of Mark does speak of the day and hour when the heaven and earth shall pass away as being known to the Father only, and not to the Son; but without venturing any opinion on a subject so mysterious, we may, at least, affirm that the Lord’s knowledge was entirely adequate to the perfect discharge of His pro phetical office. To.impute imperfection to Him as the Teacher of the Church were indeed impious. Now the case stands thus: By a certain class of critics we are assured that, in the interests of truth, in order to an apologetic such as the
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