P. 1
Cause of God and Truth The

Cause of God and Truth The

|Views: 28|Likes:
Publicado poritisme_angela

More info:

Published by: itisme_angela on Nov 02, 2010
Direitos Autorais:Attribution Non-commercial

Availability:

Read on Scribd mobile: iPhone, iPad and Android.
download as PDF, TXT or read online from Scribd
See more
See less

11/05/2011

pdf

text

original

While I was with them in the world, I kept them in thy
name
: those that thou gavest me, I have kept: and none
of them is lost
, but the son of perdition: that the scripture
might be fulfilled
.

The argument formed from this text, in favor of the saints’ final
perseverance, stands thus: If those who are given to Christ are so
kept by him, from the evil that is in their own hearts, and in the
world, as that they shall not be eternally lost; then they must and
shall persevere unto the end. But those that are given to Christ,
are so kept, etc., therefore, etc. To which is answered,
1. "That this passage was spoken only of the twelve apostles, as
is evident from the whole context; and so there is no reason to
extend it to all true believers." What has been said under the
preceding Section, is a sufficient reply to this: for though it is
evident from the context, that Christ is speaking primarily, and
more immediately of the apostles, yet not of them only, nor of
them as apostles, but as members of him, given unto him, and
believers in him, and so preserved by him. And if the preservation
of them was secured to them, by being so, why may not the
preservation of all other true believers be equally as sure and
certain?
2. It is said, that "the very next chapter shows that this was
spoken of their preservation from temporal death; Christ
requesting that his disciples might be permitted to go away when
he was apprehended, that this saying of his might be fulfilled
(John 18:8, 9)." I reply, that though the very next chapter shows

that these words of Christ were fulfilled in the temporal
preservation of the disciples; yet it does not follow, that this was
all, or that it was the principal thing designed by them; for Christ
prays the Father that he would keep them as he had done. Now
the rest of the petitions are of a spiritual kind; such as
sanctification through the truth, perfect union and eternal
glorification: wherefore, it is reasonable to suppose, that this was
of the same nature also. Besides, if this was spoken of
preservation from temporal death, the sense of the words must be
this: those that thou gavest me, I have kept from a temporal
death, and none of them is lost by a temporal death; but the son
of perdition
, he is lost by a temporal death: which last was not
true; for Judas was yet alive, he had not at this time betrayed him;
and it was not until after the condemnation of Christ that he went
and hanged himself. Add to this, that as Christ had kept his
disciples, so he prays that his Father would keep them (vv.
11,15). Now, if he prayed for their preservation from temporal
death, he was not heard; for every one of them died a violent
death, suffered martyrdom, though they were all in a spiritual
sense preserved to the kingdom and glory of God, as all true
believers will be.
3. It is observed, that this passage taken in "our sense, is rather
an argument that some of them, who were given by God to Christ,
may perish; because it is affirmed, that one of them, who was
thus given to Christ, did so." To which I answer, that though
Judas, the son of perdition, was given to Christ, and chosen by
him as an apostle, yet he was not given to him by a special act of
the Father’s grace, nor chosen in him, or by him, and united to
him, as a member of him, as the rest of the apostles and all the
elect of God are. I speak not of you all, says he (John 13:18), I
know whom I have chosen
, that is, to eternal life; for, otherwise,

he had chosen Judas as an apostle equally with the rest (John
6:70): have I not chosen you twelve, and one of you is a devil?
And from all the accounts that are given of him, it does not appear
that he ever received the true grace of God; and therefore his
perdition, to which he was appointed, which is the reason of his
being called the son of perdition, is no instance of the apostacy Of
a real saint, or true believer, or of one who, in a way of special
grace, was given by the Father to Christ. Moreover eji mh, which
is rightly rendered by our translators but, is not exceptive, but
adversative (see Gal. 1:7; Rev. 21:27), and does not imply, that
Judas was one of those that were given to Christ, and that his
perdition is an exception to the preservation of them all; but the
sense of the text is, None of those that thou gavest me is lost; but
the son of perdition
is lost, he having never been given to me as
an object of thy love, only as an apostle, and, therefore, is left to
that perdition to which he was appointed; whereby the Scripture,
that speaks of his destruction, will be fulfilled.

You're Reading a Free Preview

Descarregar
scribd
/*********** DO NOT ALTER ANYTHING BELOW THIS LINE ! ************/ var s_code=s.t();if(s_code)document.write(s_code)//-->