One-Hundred Forty-Five Sermons Upon John 17, Sermon 70
SERMON LXX. Of the Sonne of Perdition: Sheweth from the Example of Judas, That Men may be Eminent for a while in the Church of God, and yet afterward prove dreadfull Apoſtates.
JOHN 17.12.
But the Sonne of Perdition.
WE come to obſerve a ſecond Doctrine from this remarkable inſtance, and certainly, if we conſider who it is that is here called a ſonne of perdition, it may be matter of aſtoniſhment to us. It is Judas, one of the twelve Apoſtles; It is he that for a long time continued with Chriſt working miracles, and propheſying in Chriſts name, yet even this glorious ſtarre is become a clod of earth: This Apoſtle, an Apoſtate; he that in all mens judgements was once a ſonne of the Kingdom, he that was the light and ſalt of the earth is in himſelf darkneſs, and is become like unſavoury ſalt, fit for nothing but to be thrown away. Obſerve,
That men may be eminent for a while in the Church of God, and yet afterwards prove dreadful Apoſtates. The beginnings of many men in Religion may be very hopefull and admirable, but their finals may be tragical and very ſcandalous. Thus Judas his beginnings were excellent. At firſt none more forward, more ſelf-denying then him, but afterwards we ſee this rod that ſcourged others for ſinne by his preaching, to become a Serpent; and ſee the wonderfull diſpenſation of God; Paul that began carnally and wickedly, ended ſpiritually; he that was an oppoſer became a friend, and Judas that was a friend became an oppoſer. So that, will we, nill we, we muſt acknowledge Gods grace is all in all. It's that which makes a difference only; Bad beginnings may have good endings, and good beginnings bad endings. There are many meteors in the Church that make a luſtre and a blaze, but afterwards end in noiſomneſs.
What particular eminencies Judas had.To improve this Doctrine, Let us conſider what peculiar eminency Judas had, and this will make it the greater wonder, that he ſhould be a Son of perdition.
And firſt, Which was the firſt riſe and ſtep to all other his excellencies, he was taken from his former converſation into an inward & more cloſe fellowſhip with Chriſt. We reade of three ſorts recorded by the Evangeliſts that related to Chriſt: Even as David had three ſorts of Worthies. There were thoſe that did believe in Chriſt, acknowledging him, yet continued ſtill in their relations, and former external conditions they were in, ſuch were many of the holy women we reade of in the Goſpels.
2. There were ſome ſelected from the common ſort of Diſciples and believers, that did more immediately depend on Chriſt, and were imployed in ſpecial ſervice for him, Luke 10.1. There were Seventy choſen by Chriſt to be in an Office of Miniſtration and ſervice to him.
But then there were a third ſort, and they were more intimate with Chriſt then the Seventy, and all the reſt, and they were twelve in number called Apoſtles, and theſe were as it were a Colledge, and Chriſt the Maſter, theſe were domeſtick to him, they were of his houſhold, they were never aſunder, they did eat and drink, and live, and converſe together, they were maintained out of one common ſtock and treaſury. Now Judas he was one of the twelve, he was received into the moſt inward communion together, he was one of Chriſts family: So that it muſt needs be a great honour and prerogative to Judas, who would have other thoughts of him, then a ſincere eminent man, for Chriſt choſe him to be in the firſt place, Chriſt made as much of him, as of the reſt. Who would not ſay, This muſt needs be a good man, Chriſt is ſo familiar with him; and whereas John 2. it's ſaid, Many did believe, yet Chriſt would not commit himſelf to them, for he knew what was in man, yet here, though Judas did not truly believe, and though Chriſt knew what was in him, yet he committed himſelf to him. This familiarity of Judas with Chriſt, was of old propheſied of, and that to the aggravation of his ſinne, Pſal. 41.9. It was thou my familiar friend, my acquaintance, we took ſweet councel together. Meditate then on this particular; The ſonne of perdition is he that was conſtantly with Chriſt, one of his intimate friends, of dear relation together, and this will aggravate it more, if you conſider Chriſt and his Apoſtles, not as a civil ſociety, but a religious one: Though Chriſt did not in his life time on the earth ſet up a diſtinct Church from that of the Jews, but communicated with the Jews in all their Church-Ordinances, yet his family was a religious and heavenly ſociety. He was preaching, praying and performing all heavenly duties, now Judas was as much in all theſe holy meetings, as the other Apoſtles: Therefore it's ſaid Pſal. 41 9. They took ſweet counſel, yea it's ſaid, in whom I truſted; ſo that Judas was admitted into all the ſecrets Chriſt had, yet the man thus in prayer often, in duties often, in heavenly conferences often, he becomes a Sonne of perdition; his heart was not right within him all that while: As for thoſe diſputes, Why Chriſt would chuſe ſuch an one, whom he knew to be an hypocrite, and eſpecially advance him to be an Apoſtle, ſeeing that the Scripture commends ſuch ſtrict care, about the promoting fit and worthy men to that Office, we can but give conjectures, no ſolid reaſons, as the Ancients do.
Secondly, This is but the beginning of honour Chriſt put upon him, for after they had a while continued thus with him, then he inſtituted a new Office of Apoſtleſhip, and gave ſome men this divine Commiſſion and Office, the chiefeſt place in the Church: For you muſt obſerve, as a good Antidote againſt the Anabaptiſts, who becauſe Chriſt choſe Fiſhermen and illiterate perſons to preach the Goſpel, conclude ſuch perſons may ſtill preach, that there cannot be a ſtronger Argument againſt them, then this inſtance of our Saviour; for when Chriſt choſe his Apoſtles, they left their trades, they did not continue in their civil vocations, but they followed Chriſt, whereas theſe men would that perſons ſhould follow their trades, and yet preach alwayes, whereas Paul bids Timothy, though of extraordinary gifts, To give himſelf wholly to ſtudy and reading, 1 Tim 4.13.
But ſecondly, Our Saviour after he had called them from their ordinary vocations, he did not preſently make them Church…Officers, but as diligent Interpreters and Harmoniſts ſhew, They were two years with Chriſt under his Diſcipline and information, ere they were appointed …o this Office, and then at laſt, when they were to exerciſe their Apoſtolical-Office to the whole Church, they were endowed with admirable abilities from above, ſo that they could ſpeak in all tongues, and were filled with the Spirit of God, and infallibly aſſiſted by him, to interpret the Scripture of the Old Teſtament: But this by the way. We ſee by degrees men were prepared to this Apoſtolical Office in the Church, and Judas was one of theſe: Now this was the higheſt pinacle of the Temple. There was not a greater place of honour and truſt, then to be an Apoſtle, they are called the pillars and the foundations. Hence Paul begins his Epiſtle with this Title, Paul an Apoſtle of Jeſus Chriſt, which is as great a glory, ſaith Chryſoſtome, as when any Officer under the Emperour writes himſelf next in place to the Emperour. It would be impertinent at this time, …o expatiate in the dignity and excellency of the Apoſtolical-Office. The Ancients ſaid they were Pedes Chriſti, oculi Dei, and Eccleſiae mammae, Chriſts feet, Gods eyes, and the Churches breaſts. Theſe had infallibility in Doctrine, had power to work miracles, to expell devils, to open and ſhut heaven (as it were) and yet the ſon of perdition is one of theſe Apoſtles.
Thirdly, He had not only the Apoſtolical-Office, but the gifts and qualifications of an Apoſtle; He was one of thoſe that returned with joy, ſaying, The very devils were ſubject to them. He propheſied, he wrought miracles, he confeſſed and publiſhed the name of Chriſt, he prayed, he performed all the heavenly duties, that others did, neither do we reade of any neglect in his Apoſtolical-Office, nor is he blamed for defects in any religious duty, and certainly if he had been guilty of any ſuch omiſſions, the Apoſtles would have ſuſpected him, but we ſee when Chriſt ſaid, One ſhould betray him, they did no more ſuſpect Judas then themſelves.
Fourthly, Chriſts carriage was as full of ſweetneſs, love and reſpect to him, as full of comfort and encouragement to him, as to the reſt, in an external diſpenſation. When they returned from their ſpiritual circuit, Rejoycing (as you heard) becauſe the devils were ſubject to them; our Saviour ſpeaks indefinitely to them all, Rejoyce not in this, but becauſe your names are written in heaven, Luke 10.20. he ſpeaks here, as if Judas his name were written in heaven, and Luke 22.30. Chriſt tels his twelve Apoſtles, They ſhould ſit upon twelve Tribes judging Iſrael. Little did men think that Judas would be caſt out, and one put in his room. Now lay all theſe together, and thereby will appear his eminency and eſteem in Religion, yet for all that he was a ſonne of perdition; for whereas Chryſoſtom and others from the fore-mentioned Texts, would conclude that Judas was once a true godly man, but afterwards fell from his grace, that is contradictory to the Scripture, as you have heard. And when our Saviour condeſcended to that low humiliation of waſhing the Diſciples feet (mentioned onelyonly by John; ſo that the ſame Evangeliſt, who doth relate in moſt perſpicuous manner, the ſublimeſt things of Chriſt, as appeareth Cap. 1. ſo he mentioneth this action, which was of the loweſt debaſement) now in waſhing of their feet, Judas is not excepted. Thoſe hands of Chriſt which wrought ſo many miracles, cured ſo many diſeaſes, beſtowed ſo many bleſſings, yet even theſe waſh not the face, or the hands, but the feet, the meaneſt part, and that of Judas, who was immediately to betray him: But no wonder he layeth aſide his garments, and girded himſelf with a towel, and poured water in a baſon, ſeeing he formerly laid aſide the manifeſtation of his Divine Nature, being in the form of a man, and poured out his bloud for us; yea, it's thought by many, and thoſe learned, both by ancient and learned Writers (though oppoſed alſo by many learned men) that Chriſt gave Judas the Sacrament alſo; Neither (ſay they) will this prove that ſcandalous men may be admitted to the Lords Supper, becauſe his ſinne was as yet ſecret, and not publick; and although Chriſt as God, knew him to be ſuch a ſecret ſinner, yet Chriſt did not in his outward Office of the Miniſtry, act according to the knowledge of God, but as a Miniſter under God in his Office. Whether Judas received or no the Lords Supper? Thoſe that affirm are many; Thoſe that deny are alſo many. Raynardus the Jeſuite (Lib. cui Titulus vitae optimae finis peſſimus) at large quoteth the Authors of both ſides: Some make it a probleme, and therefore condemn Prateolus as too rigid, who noteth thoſe with hereſie, that deny his communicating with the other Apoſtles in this Sacrament.
In the next place, Though thus eminent, yet conſider theſe things to debaſe him.
1. In all this eminency and profeſſion of Chriſt, he was an hypocrite, he had no true love to Chriſt, nor ſaving faith, as John 6. where at the beginning of all, Chriſt ſaid, One is a devil, the preſent tenſe is not to be neglected, and the text ſaith, Even then he did not believe, viz. in a ſaving manner: Oh what cauſe of fear and trembling is this! Who can hear of Judas that preacheth, that worketh miracles, that is often in duties with Chriſt, yet he is not ſincere? and therefore you may obſerve, that our Saviour in all his Sermons and Parables, did preſs this as the ſumme of all, to look we build, upon a Rock, to ſee that we dig deep in our building, that we be good ground, receiving the ſeed in a deep and honeſt heart. No ſubject did our Saviour ſo much inſiſt on as this, when yet we would think in thoſe dayes, when Chriſts teaching and miracles were ſo viſible, and outward encouragements to profeſs him, wholly wanting, that none ſhould follow him, but upon ſincere and upright grounds.
2. In this time of his profeſſion and communion with Chriſt, he liveth in a ſecret ſinne, though the Apoſtles knew it not, yet his own conſceence could not but condemn him. He was a thief, ſaith the text. Chriſt had many contributers to his ſuſtenance, and that was put in a common bag for the maintenance of himſelf and his Apoſtles. Now Judas he carried the bag, how this came about it's diſputed, Whether he deſired it or no? or, Whether it was put upon him as judged a fit and faithfull man, the Scripture tels not? Howſoever we ſee by this, as is to be ſhewed, That it's a terrible thing to be in ſuch a condition of life, as is ſutable to draw out the ſinnes we are given unto, but of that afterward. Judas having this great opportunity, he ſtealeth part of the treaſury, and keepeth part of it for himſelf; What made him to do this? whether becauſe he was married and had a charge of children, as ſome conjecture; or, whether becauſe he had a covetous worldly heart, as the Scripture ſeemeth to encline, is controverted. So that now Judas becomes a groſs hypocrite, for the very light of nature taught him not to impropriate that which was common to others; he knew it was Chriſts goods, not his own; yea many learned Authors ſay, This was not ſimple theft, but ſacriledge, for what was given to Chriſt and his Miniſtry, was to an holy uſe, and therefore Judas was guilty of both; and the groſſeneſs of his hypocriſie is the more aggravated, if he did believe Chriſt was God as well as man; How could he come into Chriſts preſence, and not think Chriſt knoweth my falſhood, my theft, and all my ſecret wickedneſſe.
3. His ſinne ſtayeth not here, but it ſwelleth into an higher nature; He will not onelyonly ſteal in petty things, but he proceeds to betray his Lord and Maſter, and that for a contemptible price. He grudged not long before, becauſe of the morſell he loſt, the price of that precious ointment which was poured on Chriſt, that was eſteemed worth three hundred pence. Therefore to make up this loſſe, he negotiates to betray his Maſter for thirty pieces of ſilver: His readineſſe and greedineſſe herein is obſerved by the Evangliſt Mat. 26.14. Then one of the twelve went to the chief Prieſts; then when he ſaw he had loſt that booty, his covetous wretched heart ſeems to make up this another way. Again, He went to the chief Prieſts, he beſpeaks them firſt; they did not ſend for him, they thought not of this way, but he proffers himſelf, and he went to the chief Prieſts, his known enemies, that he ſaw had all along endeavoured to kill him. Further, his wickedneſſe appeareth in asking, What will you give me, and I will deliver him unto you? He pretends no reaſon, no cauſe, as the chief Prieſts did, That he was an enemy to Caeſar; that he taught contrary to their law and cuſtoms; ſo that herein Judas ſin did more grievouſly then they. And laſtly, Covenants for thirty pieces of ſilver, a poor contemptible price, & all this is done by one that was formerly an eminent Apoſtle.
4. When he had thus conſummated his wickedneſſe, though admoniſhed by our Saviour, though plainly told, He was the man, Matth. 16.25. Then in ſtead of a godly repentance, he fals into a dreadfull deſpair of Gods mercy, and Chriſts love. This was to put a talent of lead upon the Ephah, as the Prophet Zachary expreſſeth it, Zach. 5.8. This deſpair was greater then all his former ſinnes, and obſerve how that all the while Judas was plotting and contriving his wickedneſs, his conſcience never troubleth him, he could live a long time in thieving and ſtealing, and commit abominable ſins, and his heart never trembles; Though he heard our Saviour ſay, Woe be to him that ſhould betray him, it had been better he had never been born, yet he can boldly go on; yea, though Judas was in the head of a band of men to take Chriſt; John 18.3, 5, 6. and as ſoon as Chriſt ſaid, I am he, ſuch glory and terrour came from him, that immediatly they fell to the ground, yet at this terrible paſſage his conſcience doth not work; but at laſt, his conſcience biteth like an Adder, and ſtings like a Serpent. Hearken to this all you, who commit ſin with jollity and ſecurity, you care not, you fear not, what the Miniſters of God threaten you with, you can eat and drink, and riſe up to play, ſo could Judas for a while, but at laſt, he crieth out, I have ſinned in betraying the innocent bloud. Oh take heed, as jolly and as bold as thou art for the preſent, leſt in this life, or to come, thou crieſt out, Oh I have ſinned, I have damned my Soul, yea I have betrayed Chriſt! For every wicked man is a Judas; Whoſoever will part with Chriſt for his ſinnes, for the world, he is a Judas; This ſonne of perdition doth thus roar within, that he hath no comfort, no quietneſſe, then firſt he goeth to the chief Prieſts, crieth out of his ſin, and throweth them the thirty pieces again. Here you ſee, A man may cry out and weep for his ſins, and make ſome ſatisfaction, and yet not for all that truly repent; Even this ſon of perdition bewaileth his ſins, and crieth out of them. Further ſee what little good this thirty pieces did him; he that ſtudied and plotted to betray his Maſter to have them, he cannot keep them, he vomitteth them up. Thus it will be with every wicked man, that to get diſhoneſt gain, lieth, ſtealeth, forſweareth himſelf: Oh with what pain and torment, with what torture in thy bowels wilt thou vomit up all again! Laſtly, His torments are ſo exquiſite, that for fear of hell, he throweth himſelf into hell; He departed when he threw away thoſe thirty pieces of ſilver, and went and hanged himſelf, Matth. 27 5. Some learned men ſay, he did not hang himſelf, becauſe the Greek word may be rendered as well, He was ſuffocated and choaked: They ſay, God raiſed up a ſwelling in his throat upon his perfidiouſneſſe, which immediatly killed him; it muſt be ſo (ſay they) becauſe Act. 1.18. it's ſaid, He fell head-long, and his bowels guſhed out; now how could that be, if he hanged himſelf? But it's anſwered, That though he hang'd himſelf, yet at laſt he fell down, and in his fall, his bowels guſhed. Thus he who had no bowels to an innocent Chriſt, his bowels guſh out; The Greek word is uſed of Achitophel, by the Septuagint; and although the ſame Authors ſay, that he alſo did not hang himſelf, but God immediatly ſtruck him with ſuch a ſwelling in his throat, yet that cannot be, becauſe it's ſaid, He ſet his houſe in order before he did it, whereas if it had been a ſudden judgement inflicted on him, he not expecting it, Why ſhould he ſet his houſe in order? From this dreadfull inſtance, and terrible end of Judas, let all take heed: Oh let this ſonne of perdition make you children of ſalvation! What he would have written upon his Sepulchre, think Judas ſaith to you, foreign, Whoſoever looketh on me, let him be godly: Oh let his worldlineſſe, his ſecret ſinnes, his hypocriſie, make thee upright, and full of integrity! Is there a more terrible example in all the Scripture then this?