A27064:1366
Universal redemption of mankind, by the Lord Jesus Christ stated and cleared by the…
Universal redemption of mankind, by the Lord Jesus Christ stated and cleared by the late learned Mr. Richard Barter [sic] ; whereunto is added a short account of Special redemption, by the same author.
London: printed for John Salusbury, 1694
OF Universal Redemption. › Chapter 8 › Argument 4: Argument 4. Against Universal Satisfaction.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. May we not think that as it was Christ as Man who suffered, so Christ as Man knew what he suffered for. And is it not doubtful whether Christ as Man in his suffering (before he was glorified) did know every Person, yea, or all the Elect for whom he dyed.
In his Infancy he did not; and when he saith, that the Son of man himself knew not the day or hour of his coming to Judgment, may it not intimate that he knew not just how long the World should last, and consequently that he knew not just how many, or who should be born (Elect or others) before the End: But this I will not insist on, as speaking with some fear of intruding too far into unrevealed things, and not doubting but that Christ as God knew ⟨p. 446⟩all men by name. But it is most unquestionable that Christ as man intended his Sacrifice in suffering to be in the stead and for the sins of Mankind in the general; whether he so intended it with a nomination of each particular Person or not.
2. I further Answer to this Objection, That it is high arrogance and presumption for us silly Bats and Moles to charge God with doing any thing in vain, or to charge Christ as suffering in vain, merely because we cannot reach to the knowledge of his ends. As if he might not have many glorious ends that we know not of.
2. I further Answer to this Objection, That it is high arrogance and presumption for us silly Bats and Moles to charge God with doing any thing in vain, or to charge Christ as suffering in vain, meerly because we cannot reach to the knowledge of his ends. As if he might not have many glorious ends that we know not of.