One-Hundred Forty-Five Sermons Upon John 17, Sermon 68
SERMON LXVIII. Of the Sonne of Perdition. Shewing, That ſome Perſons are wilfully ſet to Damn themſelves, though they have never ſo many Excellent Remedies and Means to the contrary; And what are the Cauſes that move them thereunto, and Characters of ſuch Perſons.
JOHN 17.12.
None is periſhed, but the ſonne of Perdition.
THe next thing to be treated of, is the implyed Anſwer to an Objection, that might eaſily be made, If Chriſt had ſo faithfully kept them all, How comes Judas to periſh? Now our Saviour anſwereth this two wayes:
1. He was a ſonne of Perdition.
2. There was a prediction of this in Scripture, and that muſt be fullfilled.
Again, This may not be brought onelyonly to anſwer an Objection, but by way of Conſolation to the Apoſtles, and Confirmation of them, who could not but be much ſcandalized upon Judas his hainous betraying of Chriſt: Therefore this is ſpoken to forewarn them, that they may not be offended, when it cometh to paſſe.
The opening of the words doth deſerve much diligence, becauſe at the firſt view, they ſeem to carry, as if one of thoſe who are elected may periſh, and that Judas is one excepted from among the choſen ones, and this place is much urged by thoſe that deny any abſolute election: Therefore to inform your judgments, let us take notice of theſe three things:
1. Why Judas is called a ſon of perdition.
2. Why he is ſaid to be already periſhed, when as yet he had not deſtroyed himſelf, nor was in hell.
3. Whether that phraſe foreign be exceptive or adverſative.
Why Judas is called the ſon of perdition.For the firſt, Why Judas is called a ſonne of perdition, this is an Hebraiſm; for among many other uſages of the word, Ben, or Bath, they particularly uſe it in two caſes; firſt, when they would expreſſe one that is given, or much verſed in ſuch a way, they call him the ſonne of that. Thus Deut. 3, 8. 2 Sam. 2.7. The ſonnes of ſtrength, are ſtrong men, The ſonnes of Belial, Deut. 13.13, are ſuch as wickedly bent themſelves to break the Law of God; and thus we have the children of light, and the children of wiſdom, the children of the Kingdom, Mat. 8.12.
2. When the Genitive caſe ſignifieth a puniſhment or reward; thus it uſeth the word ſonne, and ſignifieth ſome deſert or fitneſs for that thing. Thus 1 Sam. 20.31. a ſonne of death, is one that deſerveth to die, Deut. 25.2. a ſon of percuſſions, is one that deſerveth to be ſcourged, and Epheſ. 2.3. Children of wrath, are ſuch as deſerve it; and thus it is here, Judas is called a ſonne of perdition, both becauſe he did wilfully give himſelf up to ſuch ſinnes, as did deſtroy him, and becauſe he did deſerve it, by his perfidiouſneſſe. Some indeed take the word perdition actively, as if he were called the ſonne of perdition, becauſe he did ſeek to deſtroy Chriſt, as the Devil is called Apollyon, becauſe of his endeavour to damn men; but that ſeemeth not ſo proper. Three things therefore are implied in this phraſe, a ſon of perdition.
Firſt, The Event and end, which will certainly befall him, he ſhall be deſtroyed.
Secondly, His ſinne or guilt, whereby he deſerveth ſuch perdition: Even as Antichriſt, 2 Theſſ. 2.3. is called, the ſonne of perdition, and the man of ſinne, the ſonne of perdition, there is the end, a man of ſinne, there is the cauſe, becauſe he is a man of ſinne, he muſt be a ſonne of perdition, and thus it is with Judas.
Thirdly, There is a further thing in this, and that is Gods appointing and ordaining of Judas to this deſtruction, not that the cauſe or blame is to be laid upon this predeſtination, but upon Judas only; God ordained him for his ſinnes to this perdition: Even as Jude v. 4. it is ſaid of ſome, That they were of old ordained to judgement. The like is 1 Pet. 2.8. Rom. 9.17.
The ſecond Queſtion is, Why is Judas ſaid to be already periſhed, Why Judas is ſaid to be already periſhed.ſeeing he had not yet hung himſelf, nor were his bowels guſhed out, and he gone to his proper place?
The Anſwer is, 1. Becauſe the initials of condemnation were already begun in him, according to that John 3. He that believeth not is already judged. And then
2. Becauſe this was but immediately before his perdition: even as Chriſt ſaid, I am not of the world, becauſe he was immediately to leave it.
Thirdly, How are we to underſtand this foreign, But the ſon of perdition? Some ſay, that it's an exceptive particle, and therefore anſwer, That our Saviour ſpeaks thus of Judas, as if he were an elect perſon, becauſe in all mens judgements he did appear to be ſo as yet. Thus Zanchy and Calvin, Our Saviour indeed ſpeaketh (ſaith he) improperly, as to the Grammar, but conſonantly enough to the ordinary cuſtom of men, who ſpeak of a thing appearing to be ſo, as if it were ſo.
Others, they underſtand this giving, Of which none is periſhed, but Judas, not of giving by Election, but to the Apoſtleſhip, and by way of Office, in which ſenſe our Saviour ſaid, Have I not choſen twelve, and one of you is a devil? He doth not there ſpeak of an eternal Election, but a temporal one to the Apoſtolical Office; But becauſe all along in this Chapter, Thoſe that are given to Chriſt are ſaid to have eternal life, and to be given out of the world, we underſtand it of eternal Election, in which ſenſe it's plainly ſaid, Judas was now elected, John 13.18. I ſpeak not of you all (viz. that you ſhall be happy) I know whom I have choſen. Therefore the anſwer is, that foreign is not by way of exception, but oppoſition, not as if Judas were one excepted of thoſe given to Chriſt, and periſhed, but the contrary, None is periſhed, but he who was never given, and therefore is a Sonne of perdition. Thus the words are uſed Mat. 24 36. Of that day knoweth no man, no nor the Angels of Heaven, foreign, but the Father only, where it is not exceptive, for then the Father ſhould be in the number men or Angels, but by way of oppoſition; So Revel. 21.27. There ſhall not enter into it any unclean thing, or that makes a lie, foreign, but thoſe that are written in the book of the Lamb, where it cannot be exceptive, for then thoſe written in that book, ſhould be in the number of thoſe that make a lie, or are unclean. One place more may be added, Revel. 9.4. where the Locuſts are commanded not to hurt the graſs or trees, foreign, but only thoſe men, which have not the Seal of God on their foreheads; and that it muſt be ſo underſtood here is plain, becauſe John 6.36. it's expreſly ſaid, None that are given to him ſhall ever periſh. Thus Latine Criticks obſerve, that the word niſi, uſed in this place by the vulgar, is ſometimes in Tully and Terence, with other good Authours for ſed. The words thus explained, Obſerve
Obſerv. That there are ſome perſons that are wilfully ſet to deſtroy & damn themſelves, though they have never ſo many excellent remedies to the contrary.That there are ſome perſons that are wilfully ſet to deſtroy and damn themſelves, though they have never ſo many excellent remedies and means to the contrary. Thus Judas, though called to be an Apoſtle, though endowed with gifts to work miraracles, though in the conſtant Communion with Chriſt, ſeeing his holy life, and hearing his heavenly Doctrine, yet is not moved by all this, but wilfully and obſtinately goeth on in wayes of ſelf-perdition; yea though our Saviour had immediately before waſhed all their feet, Judas his feet as well as the reſt, which was a ſtrong engagement to make him full of love to Chriſt; and though he was admoniſhed of it, that he ſhould betray him, though he heard our Saviour ſay, It had been better for him he had never been born, yet from theſe admonitions, he goeth immediately, and conſummates all iniquity. From this man called here, a ſonne of perdition, yet formerly as eminent as the other Apoſtles, many worthy particulars are to be gathered, but for the preſent I ſhall pitch on this,
That there are ſome men ſo reſolvedly and obſtinately given to damn themſelves, that let what will come in the way, they will go on. Even as Balaam in his purpoſe to curſe the people of Iſrael, ſets forward with great reſolutions, driveth on his Aſs, though that ſpeak to him (which might have been a terrible aſtoniſhment) yet for all that he purſueth his wicked deſign, till God ſtop him whether he will or no: Or as Saul was wretchedly bent to murder himſelf, and therefore cals upon his Armour bearer to run him thorow, which when he refuſed, he deſperately fals upon his own ſpear, and kils himſelf. Thus there are thouſands of perſons, that do with as much obſtinacy, and deſperate hardneſs of heart, throw themſelves into hell; God commands a man, To do no murder, and ſelf-murder is rare, becauſe the care of life, and fear of death is implanted in men, but ſelf-deſtruction and ſelf-damnation is very common; for men neither have a love to their immortal ſouls, nor yet a fear of eternal damnation. No wonder, if ſome perſons are thus, when we reade of an whole body of people or Nation ready to do this, Matth. 23.37. Chriſt doth there in a melting manner weep over Jeruſalem, O Jeruſalem, Jeruſalem, thou that killeſt the Prophets? &c. How often would I have gathered thee, and thou wouldſt not? This compaſſionate bewailing of them, was enough to turn ſtones into tears, but they would not. It is not ſaid, they underſtood not, they deſired, but other things hindred them: No, They would not; There was a pertinacious wilfull obſtinacy; There are more remedies and means ſufficient to have humbled them in ſackcloth and aſhes, but they would not. This curſed diſpoſition was of old in them, Jer. 18.12. when the Prophet had informed them of Gods purpoſe to bring evil upon them, and that therefore they ſhould return from their evil way: See what an obſtinate reply they make, There is no hope, or as ſome render it, it's a deſperate caſe, We will go every one in his evil wayes, and after the imagination of our own hearts: So truly did the Prophet ſay, Hoſ. 13.9. O Iſrael, thou haſt deſtroyed thy ſelf. That as it is from a mans own body diſeaſes grow, which afterwards kill him; and moths are bred in that linnen, which afterwards conſume it. Thus from a mans one ſelf come thoſe ſinnes, which tend to his everlaſting damnation. They will deſtroy themſelves, who can ſtop them or perſwade them to the contrary.
To purſue this, becauſe it's the caſe of many men,The cauſes that move men to damn themſelves. who live under the means of grace: Let us conſider, What are the cauſes that move men thus violently to damn themſelves, as if they could not do it ſoon enough? And
Firſt, There are many, though glorying in the title of Chriſtians, that are prophanely Atheiſtical. They do not believe there is a God, or Heaven, or Hell;1. Atheiſm. they do not firmly aſſent to Gods Word as true. Now what good can all the preaching in the world do, though the Miniſters were as ſo many Angels, and their voice as terrible as the ſound of the trumpet at the laſt day; if men be Atheiſtical, they will not believe what any Miniſter preacheth. They bleſs themſelves in their wicked wayes, and will not hearken to any thing. Achitophel did not more reſolutely go hang himſelf, then thoſe to damn themſelves; For as faith is the great inſtrument, whereby the Word preached becomes effectual to ſalvation; ſo unbelief is the great ſtop and obex in the way. This is the door and barre to keep all off, which made the Prophet complain, Iſa. 53.1. and the Apoſtle afterwards alleadgeth it, as the cauſe of mens deſtruction, Who hath believed our report? Hence Heb. 4.2. The Word did not profit the Iſraelites, becauſe not mixed with faith, A Metaphor from the Phyſicians potion, which doth no good, becauſe not mixed with ſuch ingredients; This is to be worſe then the devils, who believe and tremble, but thou doſt neither; As long therefore as men abide in unbelief, no Miniſtry, no preaching will do them any good, faith is the foundation, without this there cannot be any building. But though the promiſes are not made good, unleſs we believe; yet know to thy terrour that all the curſes and threatnings in Gods Word will be fulfilled upon thee, whether thou believe or not.
Secondly, Another cauſe is, Groſs, bruitiſh and ſtupid Ignorance;2. Ignorance. When people have no knowledge or underſtanding in matters of Religion, they fall as eaſily as blinde men, that know not where they go, Epheſ. 4.18. The Apoſtle ſpeaking of ſome, who gave themſelves up to wickedneſs, and were paſt feeling. They had no remorſe or ſenſe of conſcience; as a dead hand, though it be runne through with the ſword, yet feels no pain, he makes the cauſe of this ſenſleſneſs, to be the darkneſs in their underſtanding, and the blindneſs which was upon their hearts. Thus Hoſ. 4.1, 2. when the Prophet complained, That the Land was overthrown with ſwearing, lying and murders, he makes this the cauſe, There is no knowledge of God in the Land; and Jude v. 10. relateth ſome, Who ſpeak evil of thoſe things they know not, and what they know naturally, they did as bruit beaſts corrupt themſelves with. Is not this the character of many in theſe dayes? Their helliſh mouths are opened to rail and deride, and ſo ſpeak malicious words againſt thoſe that are godly, when they are ſottiſh and ignorant in religious things, having no knowledge, but what is natural, and with that, they are like bruit beaſts, corrupting themſelves. The ſottiſh ignorance and bruitiſh blindneſs upon many, makes them to venture deſperately; Oh if their eyes were open! Did they but ſee what the godly ſee, they would not dare to ſtep a ſtep forward in that way which leadeth to death. But as mad men feel no pain, though inſtruments be thruſt into them, ſo neither do they. Men out of their wits venture upon ſelf-murdering practiſes; and thus do thoſe that are void of all ſpiritual underſtanding. Hence Admonition is called in the Scripture foreign, 1 Theſſ. 5.13. Paul commands them foreign, to warn them that are unruly, or to put a minde and wits into them, as if they were mad, and would deſtroy themſelves not knowing what they did.
A third cauſe of ſuch wilfull reſolvedneſs to damn themſelves, is, hardneſſe of heart. As long as the heart is ſoft and tender, it trembleth at Gods word,3. Hardneſs of heart. and is afraid of ſinne, but when it is turned into a ſtone, and made like an adamant, then it's ſenſible of nothing. Pharaoh, though he had ſuch wonderfull miracles wrought before him, that never ſuch things were heard of in the world before, yet becauſe his heart was hardened, therefore doth he ſinne preſumptuouſly to his own ruine: And thus it was with the Jews, when that ſpirituall judgement ſpoken of (Iſa. 6.) was accompliſhed in them, to have blinde eyes and hard hearts. Thus all the Prophets at firſt, and all the Apoſtles afterwards, yea Chriſt himſelf with all his miracles did not mollifie them, yea by theſe remedies, as all incurable diſeaſes do, they grew worſe and worſe; what motions, relentings muſt we expect from ſtones? Lapidi loqueris, is a proverb; Truly ſuch is all preaching, and the whole Miniſtry to men given up to a hard heart. Though the Prophet when he ſpake to the Altar of ſtones, crying▪ O Altar, Altar, that immediatly rent, yet the hearts of men are more ſenſleſs. Pray therefore of all judgements not to fall into an hard heart. Though thou mayeſt fall into hard times, into hard dealings from others, into many hard diſtreſſes, yet as long as thou haſt not an hard heart, there are ſome hopes for thee.
4. Inordinate love to ſome ſinne.Fourthly, Inordinate and immoderate love to ſome luſt or ſinne: When a man is once enſlaved to ſome luſt, though he hath never ſo much light, ſo much conviction; yea, though he have never ſo many afflictions upon him, yet he will break thorow all to have his luſt ſatisfied. As Nero's mother ſaid, Occidat modo imperet, Let him kill me, ſo he may reign. Thus let ſuch ſinnes damn me, ſo that I may have my will and deſire ſatisfied. What made Judas, though he had received ſo much love and kindneſs from Chriſt? Yet ſo perfidiouſly betray him into the hands of thoſe who had long ſought to kill him, but only he was a thief, and had an immoderate love to worldly-gain: It was thirty pieces that made him loſe body and ſoul; Oh it's an heavy thing to be captivated to any one ſin! Thou muſt have ſuch and ſuch ſins for thy darling ſinne: Oh this Dalilah will be thy ruine, as it was to Sampſon! Who would have thought that Sampſon, a godly man, as he is recorded Heb. 11. ſeeing what deadly enemies the Philiſtims were, would have diſcovered where his ſtrength was? But this Dalilah can perſwade him to his ruine: And thus Herodias can prevail with Herod to kill John Baptiſt, though he knew him to be a juſt man, and had a reverential fear of him; thy luſt, thy ſinne, thy whore, thy unjuſt gain can make thee fall down and worſhip the devil without any trouble of conſcience.
Fifthly, Decayings from former expreſſions of holineſs or quenchings, and extinguiſhing of ſuch motions as formerly have greatly affected us. Theſe commonly ſeek the Kingdom of darkneſs (as Chriſt ſpeaks of the Kingdom of Heaven) by force, and are violent for hell, Heb. 6.4. & 2 Pet. 2.20. The Scripture ſpeaks of ſome that have had great gifts of the holy Ghoſt, and have eſcaped through the knowledge of Chriſt, the pollutions of the world, if ſuch are intangled again they are worſe then ever, and there is no hope of recovery; Therefore none are in ſuch a deſperate condition as thoſe that once had greater workings of heart, and hopefull movings of conſcience, but ſince are groſly apoſtatiz'd, the prophaneſt men that live, who never caſt an eye towards heaven, are in a more hopefull condition then ſuch; relapſes are more dangerous in the ſoul, then in the body, Mat. 12.45. when that unclean ſpirit was caſt out, but returned again, he brought ſeven other ſpirits more wicked then himſelf, and ſo the laſt ſtate of that man is worſe then the firſt: Look to this and tremble, you who have had often checks of conſcience, and often wounds of heart, take heed they plunge thee not into an incurable condition: The water once heated, if cold again, is cooler then ever. Theſe frequent aguiſh fits, will at laſt end in a conſumption. Take heed leſt thou turn a derider and a perſecutor of what once thou wert forward for.