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Cause of God and Truth The

Cause of God and Truth The

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Publicado poritisme_angela

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Published by: itisme_angela on Nov 02, 2010
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11/05/2011

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For the rod of the wicked shall not rest upon the lot of the
righteous
, lest the righteous put forth their hands unto
iniquity
.

These words are made use of to prove, that "saints, or true
believers, or men once truly good, may cease to be so: for it is
said, that they seem plainly to insinuate, that great and long
impressions might have this effect upon them; trod surely that
which God is thus careful to prevent, might possibly befall the
righteous: there being no need of care to prevent that which he
hath absolutely engaged to preserve them from." Strange! seeing,
I. The doctrine of the saints final perseverance is so plainly
intimated in the two preceding verses of this psalm: They that
trust in the Lord shall be as mount Zion, which cannot be
removed, but abideth for ever. As the mountains are round about
Jerusalem, so the Lord is round about his people, from henceforth
even for ever. If they that trust in the Lord, who are saints, true
believers, men truly good, are as mount Zion; then they cannot be
removed neither from the heart of God, nor out of the hands of
Christ; but will abide there for ever, and consequently cannot
cease to be what they are. If, as the mountains are round about
Jerusalem, so the Lord is round about the same persons before
described, who are his people, and that even for ever; how is it
possible that they should ever perish?
II. These words are strictly connected with the former, and
express a certain effect that should surely follow from the safe
state and happy situation of such who trust in the Lord, yk for, or

because it is so and so with them; therefore the rod of the wicked,
the tyrannical government, oppressions, and persecutions of
wicked men, to which the saints are often subject, shall not rest,
always continue and abide, upon the lot, not the back, as Dr.
Whitby cites the words, of the righteous; meaning either their
persons or their goods; lest the righteous, who are made so by
the righteousness of Christ, put forth their hands unto iniquity; that
is, lest through the oppressions of wicked men, the instigation of
Satan, and their own hearts, they should be moved to that which
would dishonor God, bring a reproach on his ways, and wound
their own souls; all which they may do, and yet not cease to be
saints, true believers, truly good men; as the instances of David,
Peter, and others, fully make appear. The righteous may put forth
their hands unto iniquity, and fall into great sins, and yet not totally
fall away, or so fall as to be lost and perish: total apostasy is not
intended by putting forth their hands unto iniquity.
III. It is stranger still, that the care of God to prevent the righteous
putting forth their hands unto iniquity, should be improved into an
argument against their perseverance, and in favor of their
apostasy. It will be readily allowed, that what God is thus careful
to prevent, even suppose a total apostasy was meant, might
possibly befall the righteous, should they be left to themselves,
destitute of the powerful protection of God; nor would there be a
possibility of its being otherwise; but since the care and power of
God are so greatly employed about their preservation, it is
impossible that it should befall them.
IV. It is an egregious mistake to say, that "there is no need of care
to prevent that which he (God) absolutely hath engaged to
preserve them from;" since God’s engagement to preserve his
people, is the true reason of the employment of his care about

them; which is necessary to prevent their doing the iniquity, which
otherwise would be done by them: God having absolutely
resolved, determined, and engaged, that those that trust in him
should not be removed, but abide for ever; therefore he will be
round about them for ever, and take care of them, that nothing
hurt or destroy them; he will keep them by his power through faith
unto salvation.

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