Ten Sermons for the Worthy Receiving of the Lords Supper, Sermon 9
THE NINTH SERMON.
MARKE. 14.18.19.20.21.
18. And as they ſate at table, and did eate, Ieſus ſaid, Verily I ſay vntounto you, that one of you ſhall betray me, which eateth with me.
19. Then they began to be ſorrowfull, and to ſay to him one by one, Is it I? and another, Is it I?
20. And he anſwered, and ſayd vntounto them, It is one of the twelue that dippeth with me in the platter.
21 Truly the Sonne of man goeth his way as it is written of him, but woe be to that man by whom the ſonne of man is betraied, it had bene good for that man if he had neuer bene borne.
THis Hiſtory containeth in it eſpecially and principally the Inſtitution of the Lords Supper: wherein 2. things are chiefly to be obſerued:
1 A conference that was before it.
2 The maner & celebration of it.
Firſt for the conference, it was betweene our Sauiour & his Diſciples at the eating of the Paſſeouer, before the inſtitutiō of the other Sacrament; wherin 1. Chriſt Ieſus doth diſcouer vntounto them the practiſe and treaſon that was conſpired againſt him; Ieſus ſaid: Verſe 18.Verily I ſay vntounto you, that one of you ſhall betray me, &c. that is, ſhall treacherouſly deliuer me into the hands of the high Prieſts.
2. They make anſwer: where the affection wherewith the eleuen deliuered the ſame, is expreſſed: Verſe. 19.Then they began to be ſorrowfull, and to ſay to him, one by one, Is it I? and another, Is it I?
Sorrowfull they were, becauſe their Maſter had told them, that he ſhould be betraied into the hands of ſinners, & that one of thē ſhould do it, & eueryevery one was doubtfull & diſtruſtfull of himſelfe: and therefore partly that they might be better acquainted with their owne hearts, to the intent that if they were of ſuch an ill diſpoſition, they might be helped againſt it: partly that each of them might hauehave comfort that he was not the man: and partly that they might be cleared eueryevery one of thē before his fellows they aſke our Sauiour, ſaying: Is it I? Iudas indeed propoſeth the ſame queſtion, but not with the like affection, nor to the like end & purpoſe, but onelyonly that he might thereby cloake his vnfaithful and vngodly plots & practiſes againſt his Maiſter, hauing before this compounded with the high Prieſts for the betraying of him.
Next is ſet downe the reply of our Sauiour vponupon this their anſwer: wherin he declareth
1 The grieuouſneſſe of the treaſon.
2 The miſerable eſtate of the traitor.
Firſt the grieuouſneſſe of the treaſon is ſet forth, Verſe 20, in that it was contriued by (one of the twelue) one whom Chriſt had choſen to be an Apoſtle, and a principall Embaſſadour vntounto himſelfe: one that was ſo familiar with him, as that he did ſit at his owne table, eate of his owne meſſe, yea in his owne diſh: It is one of the twelue (ſaith Chriſt) that dippeth with me in the platter.
2 Secondly, the wretched condition of the traitour is declared Verſe 2…. (Truly, the ſonne of man goeth, &c.) Where the Lord Chriſt Ieſus preuenteth ſome obiectiōs that might ariſe in their hearts: for thus they might reaſon in themſelues. Do you know of ſuch a treaſon? and who it is that goes about it? Why then will you yeeld your ſelfe into his hands? were it not good wiſdome to preuent it, and to vſe meanes to eſcape? No (ſaith our Sauiour) that may not be, (The Sonne of man goeth his way, Ver. 21.as it is written of him) I cannot, I muſt not auoide it, nor decline from it: for the Lord hath appointed it, yea manifeſted it in his Word, which cannot be verified, vnleſſe this be fulfilled: therefore ſeeing the Lord in his wiſedome hath made this to be my way, I will be contented to walke in it. VponUpon this they might reply againe: If the Sonne of man go away as it is written of him, then he that doth betray him, effecteth no more then that which the Word of God hath foretold of him▪ which may ſeem to be no fault, & therfore to deſerue no puniſhmēt.
Yes (ſaith Chriſt) Woe to that man by whom the Sonne of man is betraied &c. It was preordained indeed, but that doth not leſſen the fault, neither ſhall it diminiſh the puniſhment of him that is the traitour: but woe vntounto him: it had bene good for that man he had neuer bene borne, whatſoeuer matters of preſent contentment he may ſeeme to enioy. And thus much concerning the conference that paſſed betwixt Chriſt and his diſciples: now followeth
2. The maner of the celebration of the Lords Supper. Verſe 22. And as they did eate (to wit the Paſſeouer,) Ieſus tooke the bread &c. In which words together with thoſe that follow, two things are to be noted:
1. The dealing of our Sauiour with the Elements.
2. His ſpeaking to the Communicants.
1 Concerning the firſt, it is ſaid of the bread that he 1. tooke it, and 2. bleſſed it, and 3. brake it, and 4. gaue it. He tooke the bread) meaning that bread which was prepared by them for the Paſſeouer, and by Gods prouidence for this Sacrament. And when he had bleſſed it: that is, prayed for a bleſſing vponupon it, that it might be effectuall, both to his elect Apoſtles that were preſent, and to all thoſe that ſhould faithfully receiue it, to the end of the world: and had alſo praiſed God, for giuing himſelfe to be the redeemer and Sauiour of the world, and vouchſafing vntounto his Church this Sacrament, and cauſing the bread to be of ſuch great force and vſe, as not onelyonly to repreſent vntounto them his ſufferings, but alſo to confirme their faith in him, and to exhibite the vertue of his paſſion vntounto them: hauing thus bleſſed it, it is ſaid that (he brake it); which he did in a double reſpect one was, that ſo it might be more diuiſible, to eueryevery one a part: another was, that it might be more ſignificant, to expreſſe Chriſts ſufferings. Concerning whom though it be ſaid, that a bone of him ſhould not be broken: yet that phraſe is vſed to declare the paſſion of the whole manhood, that he was broken for our iniquities, Iſaiah 53.5. When he had broken it, it is added, that hee gaue it: aſſuring them thereby that he beſtowed himſelfe vponupon them.
Likwiſe for the cup, it is ſaid: Hee tooke it, and when he had bleſſed it, that is, praied, and praiſed God for it in the ſame ſort as he had done for the bread, he gaue it to them. v. 24.
2. Now concerning this ſpeech to the Communicants, it conſiſteth partly in a
Commandement.
Promiſe.
1 The commandement is contained in thoſe words, Take, Ver. 22.eate: take the bread, and take my body: eate the bread, and eate my body: take and eate the bread corporally and by ſenſe: take and eate Chriſt ſpiritually, and by faith. And the like commandement is here imployed, & elſwhere expreſſed concerning the cup, that is, Mat. 26 27.the wine in the cuppe (drinke ye all of this) which they are ſaid here to obey.
2. The promiſe is imployed in theſe words: This is my body: this is my blood: that is, liuely ſignes to ſignify, and effectual inſtruments to conuey my ſelfe, and all the benefites of my death and paſſion vntounto you.
Further cōcerning the wine it is ſaid, This is my blood of the new Teſtament or new couenant: as if he ſhould hauehave ſaid, as GOD hath bequeathed vntounto you himſelfe, his graces, his bleſſings, and his kingdome; ſo by the ſhedding of my blood he will confirme this legacy vntounto you: and that 2. wa…es.
Firſt becauſe as others, ſo this Will & Teſtament could be of no force, as long as the maker thereof was aliue. Hebr. 9.16.17. Therefore by this Sacrament Chriſt would hauehave them put in minde of his death.
Secondly, as in other, ſo in Wils it was not ſufficient that the party that made it ſhould be dead, but it muſt be proued by authority as it were, to be good, & therefore was this authentical ſeale of the Sacrament ſet vntounto it. So that this Teſtament was ſealed by the blood of Chriſt, concerning the merite & efficacie of it: but by this Sacrament, concerning the application of it.
It is called the new Teſtament or couenant, in reſpect of that which was vnderunder the law, from which it differeth, and goeth beyond it in diuers circumſtances: as afterwards ſhal be ſhewed.
Ver. 18. And as they ſate at table, and did eate, Ieſus ſaid, Verily I ſay vntounto you, &c.
Doct. Doct 1, Chriſt knew before what he ſhould Inffer.The Lord Ieſus Chriſt was well acquainted before hand with all that ſhould befall him: as may plainely be ſeene in this place & elſe where, in that he foretelleth his diſciples by whoſe meanes he ſhould die, after what maner he ſhould die, with all other circumſtances, Mar. 16.21.which at large to relate were not altogether ſo pertinent: and this muſt needs be ſo.
Firſt, Reaſons. becauſe he was God from euerlaſting, and ſo knew all, his hand diſpoſing of eueryevery particular thing that in the fulneſſe of time came to paſſe, Acts 4 28.being preordained by his owne wiſedome and counſell.
Secondly, he as mediator muſt of neceſſity vnderſtand of all things before: becauſe he compounded with his Father for our redemption, not raſhly without foreknowledge of that which he ſhould performe, but aduiſedly, agreeing how much he ſhould endure, & what he ſhould pay: euen ſo much as ſhould ſatisfie his Fathers iuſtice, and appeaſe his wrath.
Thirdly, the Scripture foretold what he was to vndergo: that one that was neare him ſhould betray him, who was prefigured in the perſon of Achitophel; that he ſhould ſuffer a very grieuous kind of death, ſuch as was long before deſcribed with the particular circumſtances that accompanied it, both in Pſalme 22. and Iſay 53. beſides ſundry other places. Now he was perfectly acquainted with all the Scriptures, and the meaning thereof, they being written by his owne Spirit, and therefore it muſt neceſſarily follow, that none of his ſufferings therein prefigured and foretold, could be hidden from him: and as he foreſaw what ſhould befal his naturall body, ſo hath he a continuall foreſight of that which ſhall befall his myſtical body, that is, his people, and eueryevery one of them.
The doctrine thus proued, Vſe. 1 ſerueth firſt for conſolation againſt all tribulations that may light vponupon vsus, and all perſecutions that may be raiſed againſt vsus, either by bloudy Papiſts or other enemies of the Goſpel. When we ſee them exceeding malitious in their plots, & threatnings, & practiſes, intending & endeuoring to ouerthrow al the ſeruants & ſeruices of God, and to raze them by the very foundations, and not to ſuffer one of them to liue, but (if it were poſſible) to roote out their names frō vnderunder heauē; though I ſay, their rage be maruellous great, euen as the rage of the Sea, yet neeed we not at all to be afraid of them: for the Lord Chriſt knoweth all that ſhall befall vsus, as he did all that ſhould betide himſelfe: for the caſe of his people is as much reſpected of him, as was the ſtate of his owne body, ſince he tooke vponupon him an humane nature, and ſuffered both in ſoule and body for their redemption and happineſſe. Therefore is it that our aduerſaries attempt many things againſt vsus, which neuer come to paſſe (as it fared with Ieremy in the times of old,) becauſe God foreſeeth them, Ier. 11.18.and diſappointeth them.
But ſuppoſe ſome things do come to paſſe according to their hearts deſire, the Lord knew of them before, and therefore did not preuent them, becauſe he ſaw they could not be hurtfull vntounto vsus. He is as a wiſe Father, that wil hauehave his children to ſeele ſomewhat that may be for their ſmart and paine, as knowing it will turne to their good at length: but he will ſtay any thing that might procure their vndoing and ouerthrow: and therefore Chriſt pronounceth them happy and bleſſed that ſuffer for his name ſake, either diſgraces, or loſſe of goods, Mat 5.or baniſhment, or impriſonmēt, or death it ſelfe. As farre then as any of theſe may hinder our happineſſe, we ſhal be ſure to be freed from them, Reu. 2.ſo that we need not feare any of the things which we ſhall ſuffer: for if we be faithfull vntounto the death, we ſhall receiue the crowne of life.
Secondly, this ſerues for terror vntounto wicked men, Vſe 2 in that Gods remembrance is equall to his foreknowledge: and therefore if he can vnderſtand long before what they ſhall doe, he can as well call to remembrance what they hauehave done: and ſithence he hath an eternal foreſight of what ſhal come to paſſe, he hath alſo an euerlaſting memory to keepe a memorial of the things that are practiſed againſt him and his, to ſet them in order before the offenders at the laſt day, and to inflict proportionable puniſhment vponupon eueryevery one of them according to the ſame.
Verſ. 19. Then they began to be ſorrowfull, and to ſay to him one by one, Is it I? &c.
Here we ſee that eueryevery one of the Diſciples (except IVDAS) was miſtruſtfull of himſelfe, and yet none of them proued to be the traitor. Whence ariſeth this doctrine, that
They are likely to fall into leaſt euill, Doct. 2 who are moſt fearefull of falling into the ſame.Feare of ſinne prevents falling into ſin.
They who are moſt iealous of their owne corruptions, are beſt fortified againſt dangerous falles. Therefore is it ſaid by the wiſe man: Prou. 28.14.Bleſſed is he that feareth alwaies, but he that hardeneth his heart ſhall fall into miſchiefe. That was Haſaels caſe: he ſuſpected not himſelfe, and therefore when the Prophet told him that he ſhould be a cruell man, that he ſhould ſlay the yong men of Iſrael with the ſword, and daſh their infants againſt the ſtones, and rend in peeces their women with child: he ſaid vntounto the Prophet, What? Is thy ſeruant a dogge that I ſhould do this great thing? 2 King. 8.12.23As if he had ſaid, I were worſe then a dogge if I ſhould euer ſhew ſuch immanity and fierceneſſe, and ſuch beaſtly violence: but the Prophets words fell out to be true: he would not miſtruſt his owne heart, and therefore he became ſauage as a Wolfe, & fierce as a Lyon. The example of Dauid will adde further light vntounto this point: for as long as he was awed by Gods correcting hand, and fearing himſelfe, kept a narrow watch ouer all his waies, he ſtood firme and vnmoueable againſt all aſſaults: but when he grew feareleſſe and careleſſe, we know what a grieuous and dangerous fall he had. So Peter and the reſt of the Apoſtles as long as they were afraid of themſelues (as concerning this matter of treaſon they were) none of them fell: but when he & the reſt grew confident of their owne ſtrength, then they all plaid the cowards, eſpecially Peter that was moſt reſolute in an opinion of himſelfe. For whereas he profeſſed that whatſoeuer his Maiſter thought of him, he would neuer forſake him: Chriſt muſt be content for once to be miſtaken and deceiued in him: he was another maner of man then he conceiued him to be: whereas (I ſay) he was thus preſumptuous of his owne courage in holding out, he that boaſted he would ſtand it out euen vntounto death, was daunted with a word: and whereas he thought if the mē of warre had come againſt him with ſwords, he ſhould hauehave defied them all, and ſtucke vntounto his maiſter, a poore ſilly wench with the onelyonly breath of her lips, maketh him lye and ſweare, and forſweare his Sauiour. So that from thoſe examples it is euident, that when men are doubtfull and diſtruſtfull of themſelues, then they ſpeed well: but when they are confident of themſelues, then they ſlip and ſlide, and fall exceeding dangerouſly. And this may be yet further confirmed vntounto vsus by reaſons: Reaſons. for
Firſt, he that is fearefull of himſelfe, hath God to be his keeper, who pronounceth him bleſſed that feareth alwaies: P…o. 28.14.for this his holy ſeare will ſtirre men vp to make many earneſt and feruent requeſts vntounto the Lord for his ſtrength & gracious aſſiſtance, which he neuer denieth vntounto thoſe that faithfully craue it at his hands: and thence it comes to paſſe, that how weake ſoeuer they be in themſelues, Epheſ. 6.2.yet they grow ſtrong in him, and in the power of his might.
Secondly, as they hauehave God to keepe them, ſo will they with all diligence keepe their owne hearts, and auoide all occaſions and allurements vntounto euill. As one that is afraid of the peſtilence, will be very carefull to auoide the infection, and for that end carry wormewood, &c. in his hand, and take ſomewhat next his ſtomacke, that may fence him againſt it; if he be to walke abroad, taking heed what company he comes into, and how hee paſſeth through any ſtreet, or by any dore where the ſickneſſe is hotte: whereas on the contrary, he that thinketh it not to be infectious, cares not what company he conuerſeth with, nor what places he cometh vntounto, but if he expect a booty, wil goe to their beds ſides that are ſicke of it, and receiue plaguy ſtuffe, or plaguy garments, or the like. So it is for ſinne he that ſeeth the pit and infection of it, will eſchew all company, enticements, & occaſions, that may draw him into it: but as for thoſe who ſee not or feare not the proneneſſe of their nature to fall into iniquity, nor the dangerouſnes therof when they are plunged in it; they are altogether negligent in looking to their hearts, and to their behauiour, entertaining impure luſts in their ſoules, not caring whither they caſt their eies, nor what ſinful obiects they meet withal for the poiſoning and corrupting of their affections. Whence it often times commeth to paſſe, that they are very ſhamefully ouertaken: for when they waxe ſo bold and venturous, it is iuſt with God to giuegive them ouer vntounto themſelues, Pſal. 30.6.7 2. Sam. 11.1.2.yea though they be his owne children. As he dealt with Dauid when his heart was lifted vp, and he preſumed that his mountaine was ſo ſtrong that he ſhould neuer be moued, when he gaue him ſelfe to his eaſe, & tooke liberty for his eye, as if there had not bene in him an inclination to adultery, we reade what great ſinnes & miſeries he fell into: how much more then will the Lords hand be vponupon the vngodly ones of the world, that do altogether harden their hearts from his feare, neuer eſchewing the baits of ſinne, nor the ſnares wherein Sathan ſeeketh to take them, and to hold them faſt vntounto their eternall condemnation? Vſe. 1
Seeing it is ſo, that as eueryevery one is more fearfull of falling, (prouided that his feare be a godly feare, and do not driue him to deſpaire, or to diſcouragement,) ſo he is in leſſe danger of falling; therefore whatſoeuer ſinne the Scriptures tell vsus, that God doth abhorre, and man is ſubiect to fall into, we ſhould conclude, that we are likely to be ouertaken with the ſame, and in that regard ſtirre vp our hearts to a holy feare and ſuſpition of our owne weakeneſſe, intreating the Lord to preſerue vsus from them. Yea though they be monſtrous and ſo vnnaturall euils, ſuch as are mentioned in the firſt Chapter of the Epiſtle to the Romans, and 2. Tim, 3.2. let vsus be iealous of our ſelues, Vſe 2 leſt we ſhould be drawen into them.
For reproofe of them that are bold and venturous, to be in dangerous places with ſuſpected perſons, they will warrant you for euer being inſnared: but let them know that none are more likely to be ouertaken by idolatry, adultery, or any ſuch fowle ſinnes, then they are
Verſe 20. Doct. 3 It is one of the twelue that dippeth, &c.
Doct. No naturall or ciuill band wil hold, where mens hearts are not linked by Chriſtianity.No bands of kindneſſe can make wicked men faithful vntounto godly men.
That which is here related to hauehave fallen out betweene Chriſt and Iudas, will hold true betwixt all Chriſtians and Iudas his fellowes, that though they be neuer ſo well dealt with, and neuer ſo courteouſly vſed, yet they will proue vnfaithfull, and requite euill for good, if it may be for their aduantage.
Chriſt Ieſus (as we may obſerue) had dealt maruellous friendly with Iudas: he had admitted him to his ſeruice, to be domeſticall, to be one of his Apoſtles (which was ſo great an office in the Church as neuer man had greater,) to ſit at his owne table, to eate of his owne meſſe, at ſo holy a banquet as was the bleſſed Sacramēt, &c. yet after al this he moſt lewdly & baſely for a little money betraieth and deliuereth him into the hands of his mortall aduerſaries. This (as all muſt needes acknowledge) was exceeding great vnfaithfulneſſe, & very wretched dealing: yet none other than is ſtill to be expected from men of Iudas his ſpirit and diſpoſition. This Dauid complaineth of, Pſal 41.9& exclaimeth againſt in Achitophel, the figure of Iudas: My familiar friend (ſaith he) whom I truſted, which did eate of my bread, hath lifted vp the heele againſt me. He had highly preferred Achithophel, made him of his Counſell, yea the principall man of his Counſell: he vſed him as his familiar friend, not onelyonly in matters of ſtate, but in matters of religion, &c. Yet for all this, he fell from him in hope of greater promotion, ioyned with his rebellious ſonne Abſolon, fought to depoſe him from his kingdome, yea to depriue him of his very life: He lifted vp the heele againſt me (ſaith that good King,) comparing him vntounto cattle that are fat fed, who feeling the prouender to pricke them, do kick with their heeles againſt their maiſter. The like ſinful and vnthankfull dealing may be ſeene in Ioaſh. 2. Chron. 23.Iehoiada the high Prieſt had preſerued his life, by keeping him cloſe from his grandmother Athaliah, who had ſlaine all his bretheren: and this he did not without perill to himſelfe: afterwards he cauſed Athaliahs life to be taken from her, and the crowne and kingdome to be eſtabliſhed vntounto him: yet notwithſtanding all this kindnes, whē he fel from God and from religion, 2. Chron. 24.20 21.22.he forgot Iehoiada, and cruelly murdered his ſon, Zecariah an holy Prophet of God, for doing the meſſage of the Lord vntounto him, in reprouing him and his princes for their idolatry.
To this point our Sauiour giueth further teſtimony, telling his Diſciples what ſhould fall out vponupon the preaching of the Goſpell: Mat. 10 21.The brother ſhall betray the brother to death, and the father the ſonne, and the children ſhall riſe againſt their parents, and ſhall cauſe them to dye. What nearer bonds then theſe, eſpecially that of children to their parents, who hauehave bene the meanes of their life, of their education, and in a word, of all the good things that they either do or ſhall enioy, and that not without great paines and charges, and troubles vntounto themſelues? yet for all this, if children be impious, and their parents religious, they will not ſticke to betray them, and to put them to death. So that by theſe proofes it is cleare and euident, that no bands of kindneſſe or of nature will hold, where the bands of religion are wanting. And there is reaſon for it: for
Firſt, Reaſons. the Diuel hath the diſpoſing of al vngodly mens hearts, and therefore vntill ſuch time as he grow kinde vntounto Gods children, nothing in the world, (but Gods ouerruling hand) can make his lims true and truſty friends vntounto the members of Chriſt: for Sathan hauing the command of them, will enforce them (will they, nill they) to be vnkind, vnthankfull, and vncourteous vntounto Gods ſeruants that hauehave bene moſt beneficiall vntounto them.
Secondly, there is in all vnregenerate men abundance of pride, which maketh them to thinke that whatſoeuer is done for them either by GOD or men, it is due debt, and nothing more then their deſerts do require: and therefore when they are ſat and full, they ſpurne with the heele againſt the giuers. And this let vsus ſet downe for a certaine ground, that they which ſhew themſelues vnfaithfull and diſloyal vntounto GOD, notwithſtanding all his benefites, will neuer be true and firme friends vntounto vsus, how nearly & ſtrongly ſoeuer they are linked vntounto vsus in outward reſpects: he that is not Gods friend, can neuer be our faithfull friend.
Thirdly, wicked men do louelove ſinne better then any benefite: and therefore will they fall out with their kindeſt friends rather then with their beloued corruptions, and be diſcourteous vntounto any, yea aduenture the damning of their own ſoules eternally, rather then croſſe their wretched luſts, and ſet themſelues againſt their ſinfull affections.
For inſtruction, Vſe 1 to teach vsus a point of wiſedome, that ſeeing all ſinners are ſo vnfaithfull, therefore we ſhould beware how we truſt them, and how we commit our ſelues or our ſecrets vntounto them: for albeit their lookes be faire and ſmooth, and their ſpeeches and outward cariage ſeeme louing and kind: yet if they feare not God, they will lye in waite for an aduantage, and do vsus a miſchiefe before we be aware, if we take not the better heede of them: and therefore let vsus not expoſe our ſelues vntounto them.
Indeed our Sauiour did lay open himſelfe vntounto Iudas, becauſe he knew that Iudas was appointed for that work, and the will of his Father muſt needs be fulfilled: but we not hauing the like reaſon, muſt not imitate our Sauiour herein, nor acquaint ſuch perſons with our counſels: much leſſe let vsus prouoke them, and caſt our ſelues into their danger: for if they hauehave vsus once in the ſnare, there is no hope of mercy, except the Lord worke for vsus extraordinarily.
Let men therefore looke heedfully vntounto themſelues, and beware as of others, ſo of vntruſty ſeruants, of vngodly children, yea of vnholy yoke-fellowes: for there is no fidelity to be expected, where the true feare of God is not planted in the heart. They are bound to pray for them, to inſtruct them, and ſhew them any kindneſſe that ciuility or Chriſtianity bindeth them to performe: but herein their wiſdome muſt appeare, that they bee not too open-hearted vntounto them, nor too ready to put them in truſt in matters of great importance.
Secondly, Vſe. 2 here is matter of comfort to all ſuch as are faithfull in their dealings, that would rather lay downe their liues, then deale diſhoneſtly, or diſcourteouſly: this is a great grace of God, to require friendſhip to their friends, & to ſhew themſelues thankfull for benefites receiued. And indeed true and ſound thankfulneſſe can be in none, but onelyonly in thoſe that are truly gracious: wicked men may be glad of a good turne, and in outward complement of words and behauiour make a ſemblance and ſhew of thankfulneſſe: but to be truly ioyfull, as ſeeing GODS hand in a kindneſſe receiued, and heartily and in conſcience to louelove the party whom God hath made an inſtrument of that good, with a deſire and indeauour to requite the ſame, this cannot poſſibly be in any, but in GODS people.
Verſe 21. Truly the Sonne of man goeth his way, as it is written of him, but woe be to that man, by whom the Sonne of man is betraied.
The death of Chriſt and the manner and meanes of it, were propheſied of before, yet is not Iudas therby excuſed. Whence ariſeth this point, that
A wicked man may fulfill the will of God to his owne condemnation, Doct 4 The wicked ful fill Gods will to their ruine,and do that which God hath foretold, to his vtter deſtruction.
God had ſaid, that Iudas ſhould be a traitour: he is a traitour: God had determined (& Chriſt had cōfirmed it) that he ſhould be a diuel he is ſuch an one, yet al to his wo. So was it declared before vntounto Abraham, that Pharaoh ſhould grieuouſly afflict the Iſraelites: he did accompliſh Gods will in that behalfe, and verified that which God had foreſpoken, but to his owne vtter ruine. 2. Sam. 12.11.In like ſort the Prophet Nathan in Gods name denounced before hand this iudgement againſt Dauid, that he would raiſe vp euill againſt him out of his owne houſe: Abſolon effected it accordingly, but to his owne ouerthrow. So Herod and Poutius Pilate, the high Prieſts and the Gentiles conſulted together, Act. 4.27 28:to put to death the holy Sonne of God, and therein did nothing more then Gods hand and his counſell had determined before to be done; yet notwithſtanding they periſhed in their ſinnes, as many of them as repented not. And to heap together no more proofes in a matter ſo euident, we may note in the Scriptures, how the enemies of the Church are compared to Goldſmithes, Dan 11.31. Zach. 13, 9.for that they purged Gods people from their droſſe: and to Launders, becauſe they waſhed away their ſpots, &c. and yet heauy iudgements are denounced, and hauehave bene from time to time executed vponupon them for ſuch works. And good reaſon it ſhould be ſo.
Firſt, Reaſons. becauſe they are not allured vntounto it by vertue of any commandement, but driuen vntounto it by a ſecret prouidence of God.
Secondly, they do it not in louelove vntounto God, but in malice againſt God, or men: or both; as Iudas in a ſplene conſpired againſt his Maiſter, becauſe he found fault with his hypocriticall dealing. Mark. 14.6. &c. and 10. &c.
Thirdly, they aime not at Gods honour, though they accompliſh that which tendeth to his honour: but they ſeeke themſelues ſome way or other, in that which they doe.
Which ſerueth for the iuſt reproofe & terror of thoſe, Vſe. 1 that when they are conuicted of any haynous crime, caſt off all the fault with this: I was predeſtinated vntounto it, and vnleſſe God had appointed it, I could neuer hauehave done it. What of that? therfore they hope there is no danger hanging ouer their head for ſuch facts. But what then will they ſay of Iudas? did not he do that which God had decreed? yet our Sauiour ſaith, woe to him: and we may as well ſay, woe vntounto thee: for whatſoeuer they imagine, the neceſſity of their ſinning, in reſpect of Gods decree, doth nothing diminiſh the grieuouſneſſe of their offence, neither ſhall it at all mitigate the extremity of their puniſhment.
This is for our inſtruction, Vſe 2 that we ſhould frame our obedience in another manner: and for that purpoſe reaſon thus with our ſelues: hauehave I a cōmādement for this which I do? is it a duty warranted by the Word, which I now performe? Some do that which God hath appointed, but it is onelyonly by a prouidence, not in any conſcience: how doth my obedience differ from theirs? Do I practiſe good duties becauſe God calleth for them? then ſhall my ſeruice be acceptable vntounto God: do I forbeare euill becauſe he forbideth it? then do I that which is pleaſing vntounto him, otherwiſe not. In this maner let vsus ſift our hearts, performing eueryevery thing in that manner, and to that end which God hath ordained, that we may not onelyonly doe that which the Scripture ſaith (for ſo did Iudas,) but that which the Scripture warranteth, and in that ſort as it approueth: for ſo Gods ſeruants are bound to do.
It had bene good for that man, if he had neuer bene borne.
It is good for vsus that he was borne, becauſe we hauehave benefite thereby: but not for him, becauſe whatſoeuer matter of contentment he had in his life time, turned at length to the increaſe of his miſery, and to his perpetuall damnation. Whence this point may be gathered, Doct. 5 that
All the delights and contentments of wicked men in this world, No earthly contentment can coūteruaile the puniſhments in hell.cannot counteruaile the miſeries that they ſhall feele in the world to come.
Iudas had life it ſelfe, which is a thing very delightfull, and of which it is truly ſaid, though by a lying ſpirit: Skin for ſkin, and all that euer a man hath, Iob. 2.4.will he giuegive for his life. He had alſo great preferment, being one of the Apoſtles: and the chiefe office amongſt them, namely to be their purſebearer; which liked him exceeding well, becauſe he was a thiefe, and ſtole from them much of that which was giuen: yet notwithſtanding all this, and whatſoeuer elſe can be named, our Sauiour ſaith, it had bene good for him that he had neuer bene borne.
The like may be ſaid of Saul, Ieroboam, Ahab, and many other kings. Who would accoūt it a good bargain to hauehave their kingdomes with all the honours and delights which they could afford: and their victories with all the glory that accompanieth the ſame, vponupon this condition, that he ſhall endure the ſame miſeries and torments in hell, that they do? Certainely no wiſe man would willingly make ſuch a match: for what ſhall it profit a man to winne the whole world, and to loſe his owne ſoule?
Firſt, Reaſon. 1 the beſt delights and contentments of this life are mixed with many troubles, ſorrowes, and feares: but their miſeries in the life to come are pure miſeries, without any mitigation or comfort in their paine and torment.
Secondly, their pleaſures heere are few, and ſhort, and of ſmall continuance: but their paines hereafter ſhall be innumerable, and endleſſe.
Thirdly, all their delights in this life are but ſnares, and all their good cheere and dainties but poyſons, and the more men take of them, Reuel. 18.7.the more grieuous ſhall their puniſhment in hell be.
For inſtruction, Vſe 1 that we ſhould not endanger our ſoules for the enioyment of the pleaſures of ſinne for a ſeaſon; yet many are ſo fooliſh, that ſo they might ſatiſfy their fleſhly deſires, they care not though they doe it with the price of their ſoules: ſo they may hauehave their pleaſures and commodities, and fulfill their beaſtly luſts, they will euen ſell themſelues vntounto deſtruction as Ahab did: not caring what miſeries they caſt themſelues into, nor what ſnares they intangle thēſelues in, ſo they may accompliſh their brutiſh and diuelliſh purpoſes, being therein more ſilly then the poore bird or fiſh, that once perceiuing the ſnare or the hooke, will not eaſilie meddle, nor aduenture the danger the ſecond time.
Secondly, if it be ſo, Vſe 2 that all the cōmodities and delights of this life cannot counteruaile the miſeries of damnation, then on the other ſide why ſhould it not hold as true for our comfort, that all the loſſes and ſorrowes of this life cannot counteruaile the happineſſe of ſaluation? for the Apoſtle ſaith, Rom 8.18that the afflictions of this preſent time, are not worthy of the glory that ſhal be ſhewed vntounto vsus: the one being light & momentany, the other weighty and eternal. Let vsus ſuffer neuer ſo many diſgraces and loſſes, & go through neuer ſo many hard brunts, our bleſſed eſtate in heauen will anſwer for all: ſo that as it was ſaid of Iudas, it had bene good for him he had neuer bene borne, notwithſtanding all the delights that he enioyed; ſo may it as truly be ſaid, happy we that euer we were borne, notwithſtanding all the miſeries that we hauehave endured: yea though they hauehave bene as great as theirs, of whom mention is made Hebrewes, 11. that they were racked, and ſtoned, and hewen in ſunder, &c. for they endured all in hope of a beter reſurection. Verſe 35. and ſo ſhould we if God bring vsus vntounto the like extremities. And thus much of the conference, now followeth the inſtitution of the Lords Supper.
The end of the ninth Sermon.