SERMON XX.
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 night be fulfilled.—john XVII. 12.
in this verse Christ declareth how he had
performed his duty to the apostles when corporally present with them, which
help was now to be removed. He had said before, Ί am no more in the
world;' and he saith now,' Whilst I was with them in the world, I kept them,' &c.
The argument is taken from the necessity of the request, and the
equity of it
1. The necessity. He could no longer keep them as he had kept
them, by his visible presence, outward ministry, and familiar conversation;
therefore he beggeth the Father to keep them. Christ
is careful to remedy every defect; when the visible external custody was to
have an end, then he beggeth the spiritual.
2. The equity. When thou commendedtst
them to me, I kept them; [Pg. 335] now I commend them to thee, do thou keep
them. Which is not to be so understood as if Christ did
totally resign his charge unto the Father, or as if the Father and Son kept us
by turns. No; as the Father is not hitherto excluded, so not the Son for
the future. But he speaketh of his visible familiar presence
and care, which was now to cease; and in lieu of it he beggeth
his Father's custody and tutelage; and that upon this ground, because of his
faithfulness during his corporal presence.
In the words, you may observe
First, Christ's care.
Secondly, The fruit of it— (1.) As to the elect; (2.) As to the son of perdition. Which,
that it might not be scandalous to his custody, or manner of keeping, is
mollified by a prediction or prophecy of scripture.
'While I was with them in the world;' corporally, visibly present,
familiarly conversant. He speaketh as if he were
already gone, because the time of his departure was at hand.
'I kept them in thy name.'—Christ kept them, as man,
instrumentally, by teaching, conversing, warning, by daily precepts and
examples; as God, as the principal agent, by inward influxes and operations of
grace; as it is presently added,' in thy name.' by thy authority and power, for
thy glory.
'Those that thou gavest me I nave kept, and
none of them are lost' —I shall only open the different manner of keeping and
losing, spiritually and corporally; none were lost by death or defection.
Spiritually, Christ kept them against the world, the flesh, and the devil.
Satan had a spite at them: Luke xxii. 31, 'Simon,
Simon, behold Satan hath desired to have you, that he may sift you as wheat.'
Their own hearts are weak and apt to stagger: John vi.
66, 'Many of his disciples went back, and walked no more with him. Then said
Jesus unto the twelve, Will ye go away also?' The world is a dangerous place.
He had kept them corporally from death and danger; they were neither killed,
nor drowned, as they were in danger: Mat. viii. 25, 'Master, save us; we
perish.' That Christ kept both ways, is clear by this evangelist's own
exposition, John xviii. 9, 'That that saying might be
fulfilled, which be spake, Of those which thou gavest me, have I lost none.' Christ is there capitulating
for his disciples; that place showeth he had an exact
care of their bodies as well as their souls.
'But the son of
perdition.'—Let us
clear this a little. May any of those that are given to Christ miscarry?
Certainly no; his charge was, John vi. 36, 'That of
all which the Father had given him, he should lose nothing.' His prayer is, John xvii. 24, 'Father, I will that they also whom thou
hast given me be with me where I am.' But what shall we make of this place? I
will not trouble you with the several answers, but give you that which I
conceive most proper. Here pray mark, it is not except, but but, and it must be supplied; only Judas was
lost, who is not excepted, but opposed: not excepted as one of the former; \~ei\~ \~mh\~ is not put exceptively, but adversatively, as in the curt forms of
scripture it is taken elsewhere. I say, there is no exception made of Judas, as
if he had been given to Christ, and afterwards fallen away; but when he had
mentioned their keeping, he would oppositely [Pg. 336] put the losing of Judas. This phrase, \~ei\~ \~mh\~, is thus used, Rev. xxi.
27, 'There shall in nowise enter into it anything that defileth,
neither whatsoever worketh
abomination and maketh a lie, but, \~ei\~ \~mh\~, they which are written in the Lamb's book
of life;' Mat xii. 4, 'It was not lawful for him to eat (namely, of the shew-bread), neither for them which were with him, but, \~ei\~ \~mh\~, only for the priests.' And yet more
clearly, 2 Kings v. 17. 'Thy servant will henceforth offer neither
burnt-offering nor sacrifice unto other gods, but unto the Lord;' Acts xxvii.
22, 'There shall be no loss of any man's life, but of the ship.'
By the 'son of perdition,' is certainly meant Judas. Christ had
before said, One of you is a devil,' John vi. 70; John xiii. 18, 'I speak not of you all, I know whom I
have chosen; but that the scripture should be fulfilled, He that eateth bread with me hath lift up his heel against me;' and
ver. 21,' Verily, verily I say unto you, that one of you shall betray me.' It
is a Hebraism, as \~tekna\~ \~orghv\~,
'Children of wrath,' Eph. ii. 3, so a child of hell.
Judas did not only merit perdition, but was destined to it, as a son of death; 'for
he shall surely die,' 1 Sam. xx. 31. So because Judas did not only deserve
destruction, but was appointed to it, therefore he is called the 'son of
perdition;' though the treason was not fully accomplished, yet he was about to
execute it Nonnus rendereth
it, 'A son of the destroyer,' as referring to Satan.
'That the scripture might be fulfilled.'—That is
many times put for then. It was not therefore foretold, that it might be
done; this would put the sin on God; but this was the event then the scripture
was fulfilled. But what scripture? 'Our Lord hath not respect to one place, but to many, that speak of Judas's
treason and punishment: Ps. xli. 9,' Yea, my own familiar friend, in whom I
trusted, which did eat of my bread, hath lift up his heel against me.' Which is applied to Judas, John xiii. 18,' He which eatetn bread with me hath lift up
his heel against me.' So Ps. lxix.
from ver. 21 onwards,' They gave me also gall for my
meat, and in my thirst they gave me vinegar to drink.' &c. The 26th verse is applied to Judas. Acts i. 20, 'For it is written in the book of Psalms, Let his
habitation be desolate, and let no man dwell therein.'
So Ps. cix. 8, which is also quoted in that place, 'His bishopric let another
take.'
Why is this passage mentioned?
1. To comfort the disciples, that they might not stagger in their
faith.
2. To avoid the scandal, as if Christ could not discern a
hypocrite.
3. To show God's hand and counsel in all this, as by and by more
fully.
Because this text mainly concerneth a
matter past, and there is no commonplace but what hath been bandied in the
former verse, I shall despatch all in brief hints.
First I begin with Christ's care: 'Whilst I was with them in the
world, I kept them in thy name.'
1. Observe, we cannot withstand danger by
our own strength. It is Jerome's observation. Christ saith, 'I kept them;' he
doth not say, I gave them free-will to keep themselves. And it is confirmed by Another scripture, 1 Sam. ii. 9, 'He keepeth
the feet of his saints.' [Pg. 337]
The feet are put for all kind of actions, courses, and endeavours;' For by strength shall no man prevail;' that
is, by his own strength. God will have this honour,
as to be the author of grace, so the preserver of it; as the making of the
world and keeping of the world is put into the same hands. You rob God of his honour when you look elsewhere. Take heed
then of going forth in the strength of your own resolutions. The devil
doth not fear us, but the guard that is about us. Peter was a sad instance: 'Though
all men do deny thee, yet will not I deny thee.' At first he outbraveth a whole troop, and afterwards falleth by the accusation of one damsel. A bold resolution
doth not carry out a man so far as a humble dependence; a silly wench discourageth this stout champion. Every small temptation is
sufficient to overturn a man puffed up with the confidence of his own strength,
the weak blast of a damsel's question. What poor creatures are we when God leaveth us! We cannot be without these providences. Audeo dicere, saith
2. Observe how loyal, faithful, and tender Christ is over his
charge. He is loyal to God: 'I have kept them in thy name;' faithful to his
flock, he omitted no point of the duty of a good shepherd; he was tender of
them: 'Whilst I was with them in the world, I kept them;' and now he
surrendered his charge into God's hands. Judas was lost, not out of any
impotency and carelessness in Christ, he was not in
his commission; but through his own malignity. Christ is faithful, for he giveth an account to God; none of them is lost; just as he
will at the last day; it is but a type of what he will do then. He will present
all the faithful to God: Heb. ii. 13, 'Behold, I and the
children which God hath given me.' And he will disclaim hypocrites, as
he doth Judas.
Use 1. Let us learn how safe it is to be in Christ's hands and
keeping. Christ was a faithful shepherd when he was upon the earth; and though
his corporal presence be removed, yet it is supplied by the Spirit; he hath
still a care of his flock; the lambs, those that are most tender, he carrieth them in his bosom; he hath a particular care of
every single believer, though there be so many thousands in the world: John x.
3, 'I know my sheep by name.' John, Anna, Thomas, however called and
distinguished in the world. He is careful to provide good large pasture, to
supply your defects. His conduct
is gentle and tender, as the little ones are able to bear, and to guide you
with dispensations suitable to your work, and temptations are proportioned to
your growth and experience. Paul was not buffeted till his rapture: 'After ye
were illuminated, ye endured a great fight of afflictions,' Heb. x. 32. The
castle is victualled before it is besieged.
He is constantly watchful over you, taketh notice of
decays of grace and spiritual languishments, to
reclaim and reduce his people when [Pg. 338] gone astray: Isa. xxx. 21, 'Thine ears shall
hear a voice behind thee, saying, This is the way, walk in it, when ye turn to
the right hand, and when ye turn to the left' You may be confident of his
keeping, if you will but choose him for a shepherd, and put your souls as a
pledge in his hands: Ps. xxiii. 1, 'The Lord is my shepherd, I shall not want.'
Walk on in a course of obedience, referring yourselves
to Christ's care.
Use 2.
We should learn of Christ to be faithful to our charge. We that are ministers
should keep those that are committed to us in God's name, that when we die, or
by providence are called away from our people, we may plead our faithfulness: 'Father,
I have kept them in thy name.' If we give not warning to the sinner, 'his blood
will God require at our hands,' Ezek. iii 20. As under the
law, if an ox or sheep were laid to pledge, and it did miscarry, the party was
to make it good; so Heb. xiii. 17, 'They watch for your souls as they
that must give an account, that they may do it with joy, and not with grief.'
It is a heavy charge and a great trust; the account of lost souls will be
craved at your hands. So also you that are called to a family, you have a
charge; you are not only to provide for them corporally, but spiritually, that
when you die, you may commend them to God upon these terms: 'Whilst I was with
them, I kept them in thy name.'
3. Observe, God hath many ways of keeping mediate and immediate.
Immediate, by his own Spirit, this Christ beggeth for
them; mediate, by Christ's corporal presence: 'I have kept them;' by the guides
Of the church; by angels, they are a part of our
guard: Heb. i.
14,' Are they not all ministering spirits, sent forth to minister to
them that are heirs of salvation?' They have a great deal of employment about God's
children: Ps. xci. 11, 'He shall give his angels
charge over thee, to keep thee in all thy ways.' Against bodily dangers the
angels watch over us, God against spiritual dangers. So by grace in the heart: Prov. iv. 6, 'Get wisdom, and she
shall keep thee.' These are the inward means of preservation.
Use 1.
Admire the providence of God about such a creature as man is. It is counted a
matter of great state to have at our heels a long train of followers; these
mighty peers of heaven are our attendants. How many guards hath he set upon us!
His Spirit, his angels, glorious angels, they behold God's face, and watch over
our feet; his ministers, the outward supplies of providence, and grace in the
heart If our protection were visible, all the princes in the world would come
short of it; a guard full of state and strength. Even little ones have their
angels stand by their cradles.
Use 2. Learn to wait upon God, though you want an outward guard and
veil of safety. Christ's corporal presence was removed, and supplied by the
Spirit; and if God can make us amends for Christ's company, certainly for an
outward comfort and blessing. Do not limit God to one way of keeping; he hangeth the earth upon nothing, how doth he keep the earth?
A feather will not stay in the air: 'Man liveth not
by bread alone, bat by every word that proceedeth out
of the month of God,' Mat iv. 4. Not only by the
outward supply, but the promise and the sustentation of providence. God can
bring [Pg. 339] water out of the rock as well as out of the fountain. When we
hare outward supplies, we are many times worst. Our well-being doth not lie in
these things, but in God's care, which may be expressed in several ways. Christ
may put that question to us that he did to the apostles: Luke xxii. 35, 'And he
said unto them, When I sent you without nurse, and scrip, and shoes, lacked ye
anything? And they said, Nothing. 'God sendeth abroad his servants many times to make experiments
of the care of his providence; they are helpless and shiftless, but did ye lack
anything? The Lord can wonderfully incline the hearts of men, and dispose of
the creatures for the supply of his
he cometh in by wonderful and unexpected ways of supply. It were easy to give instances, if my intended brevity would
permit. Merlin was hid in a hay-mow in the massacre of
4. Observe, that Christ's keeping extendeth to corporal safety. So it is quoted, John xviii.
8, 9, 'If ye seek me, let these go their way, that the saying might be
fulfilled which he spake, Of
those which thou gavest me, have I lost none.' God is
in covenant with both body and soul, and he looketh
after both; for the body, as far as it is necessary for his service, and for
our profit and salvation, as well as for the soul; therefore it is but reason
we should depend upon him for both. It is a pretty question, Which
is more difficult, to believe in Christ for temporals
or spirituals? The reason of doubting is because promises for temporals are not so express, and so exactly accomplished
in the letter, as they are in spirituals. But certainly heaven and pardon of
sins are greater mercies; and if conscience were opened and the heart serious,
we should see the difficulty to obtain them to be greater. There are greater
and more plausible prejudices against pardon of sins than against daily bread.
God feedeth all his creatures, even the young ravens;
but he pardoneth but a few, and blesseth
them with all spiritual blessings. But here is the mistake: bodily wants are
more pressing, and here faith is presently to be exercised with difficulties;
and men are careless of their souls, and so content themselves with some
general desires and loose hopes of ease and eternal welfare, which hopes import
their security and presumption, not their gospel faith. But certainly, he that
durst venture his estate into Christ's hands by a genuine act of faith, doth a
less thing than he that by a genuine act of faith ventures his soul. They say
they find no difficulty in believing in Christ for salvation and pardon of
sins, and yet cannot trust him for daily bread, for maintenance, which God giveth to the ravens, and bestowed upon them when they were
children of wrath. Well, then, trust Christ for these common mercies. You shall
have temporal safety as long as God hath a mind to employ you in his service,
and as much as is necessary to glorify him and keep your hearts good. In other
things we must moderate our desires; God is a better judge than we are
ourselves; and then by an undisturbed faith, without doubts and carkings, wait upon him. When you cark, and ran to unlawful
means, you take Christ's work out of his hands, and put it into your own; yea,
you put yourselves out of Christ's keeping, and put your safety into the
devil's hands. Oh! the children of God should consider
this. Do you expect God should give you spiritual and eternal safety, [Pg. 340]
and not temporal? Shall he give the greater, and not the less? Martha was of
this temper: John xi. 23, 24, 'Jesus saith to her, Thy brother shall rise
again. Oh! saith she, 'I know he shall rise again at the last day;' as if it
were an easier matter to raise him up after so many years, than after four
days. If you put your souls, which are the more excellent part, into Christ's
hands, will you not put your bodies? Will you not trust him with all that you
have? You should make experiments this way. How are you
temporally kept? It is good to be acquainted with God by little and little; to
trust him with smaller matters, and then with greater. And what is this trust?
Leave all to God's disposal, having served providence in the use of means. It
is a shame to see Christians prole
and shift, as if they had no Father in heaven, no Mediator to take care of
them. Secondly, Now I come to the success and fruit of Christ's care.
1. As to the elect.
2. As to Judas.
1. As to the elect: 'I have kept those
whom thon hast given to me, and none of them is lost' None of the elect can be
lost; God's election cannot be weakened by the falling of hypocrites. Christ
may lose members, as he is head of a visible church, but not as he is head of a
mystical body: 'One of you shall betray me, but I know whom I have chosen,'
John xiii. 18. As if he had said, This will not defeat
my purposes of grace. So Rom. xi. 7, 'The election
hath obtained it, and the rest were blinded.' God's election worketh through all prejudices, wicked parents, bad
education, a dumb ministry; and others are hardened, notwithstanding all
advantages, as Judas, though of the seed of Abraham, though an apostle, though
under Christ's inspection. The fathers compared Paul and Judas, Paul an open
enemy, Judas a seeming friend: 1 Tim. ii. 18, 19, 'Who
concerning the truth have erred, saying that the resurrection is past already,
and overthrow the faith of some. Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth them that are his.' As those that build a palace
are wont to lay a firm foundation, so God in building a heavenly city, he hath
laid a foundation, by which is meant God's election, which is the great
groundwork of salvation; whoever fall, God's elect stand sure.
Use. Let us not be troubled at the defection of hypocrites, let it not
shake our belief of the doctrine of perseverance; be not offended, as if the
salvation of the elect were not sure. Though glorious luminaries are quenched,
and those that seemed to be stars leave their orb and station, God's election standeth sure. When a tree is shaken, rotten and unsound
fruit comes clattering down. The devil never fed such a season to set men on
work to broach the doctrine of the apostasy of the saints, because of the
general defection and miscarriage of eminent professors. In
this case let ns run to the scriptures. The defection el one from the
college of the apostles was a great scandal; bat Christ saith,' That it might be fulfilled which was written.' So when any
scandal falleth out, thus should we run unto the scriptures.
2. As to Judas, who is here called 'the
son of perdition.' 1. Observe, in the general, there
are some persons that are so wilfully set to destroy
and damn themselves, that they may be called sons of [Pg. 341] perdition; as here is one that perisheth in Christ's own company, a prey taken out of his
hands, one that was never the better for all the care of Christ, for seeing his
holy life, and for the excellent discourses that he heard from him, for all the
kindness he had showed to him in taking him into a near office and service
about himself, for bestowing on him the gift of miracles, for trusting him with
the bag. Christ had lately washed his feet, as well as of the rest of the
apostles; yet he obstinately goeth on in ways of
self-perdition, and his purpose of betraying his Lord and master, yea, contrary
to many warnings given him.
Use. Oh! take heed of a wilful
obstinacy, and wresting yourselves out of the arms of mercy! of
being of such a disposition that nothing will reclaim you, for that is to be a
eon of perdition. Wilful sins have a greater mark
upon them than other sins; as when you go
1. Against an express commandment: Prov. xiii. 13, 'Whoso despiseth
the word shall be destroyed, but he that feareth a
commandment shall be rewarded.' If a commandment stand
in your way, it should be more than if a band of armed men stood to hinder you.
Many make nothing of a commandment; they fear a judgment from God, or a
punishment from men, but never stand upon the word of God.
2. Against express warnings of those that wish well to your souls:
Deut. i. 43, 'So I spake unto you, and you would not hear, but rebelled
against the commandment of the Lord, and went presumptuously up into the hill.'
When men are wedded to their own inclinations, outfacing all challenges in
God's name, they will do what they are set upon; Ps. xiii. 4, 'With our tongues will we prevail, our lips are our own: who
is lord over us?' This is not far from judgment: 2 Chron.
xxxvi. 15, 16, 'And the Lord God of their father sent to them by his
messengers, rising up betimes and sending, because he had compassion on his
people, and on his dwelling-place. But they mocked the messengers of God, and
despised his words, and misused his prophets, until the wrath of the Lord rose
against his people, till there was no remedy.' This contempt will draw down
wrath, no means to appease God.
3. Against checks of conscience, and
motions of God's Spirit in our hearts: Acts vii. 51, 'Ye stiff-necked and
uncircumcised in heart and care, ye do always resist the Holy Ghost' Conscience
telleth them ye ought not to yield to this sin,
whatever the profit and pleasure be; yet men kick against the pricks, and do
that which their own hearts disallow: Rom. xiv. 22, 'Happy is he that condemneth not himself in the thing that he alloweth.' And in spite of these good motions they will go
forward to perfect the sin which they have in chase; then God lets them alone,
lets them go on, till they perish.
4. Against restraints of providence, when
God hath hedged up their way with thorns, or they have found much inconvenience
in that course: 2 Chron. xxviii. 22, 'In the time of his distress he trespassed yet more and more:
this is that King Ahaz;' the scripture sets a brand
upon him. As Baalam would go on, 2
Peter ii. 16,' But was rebuked for his iniquity: the dumb ass, speaking
with man's voice, forbad the madness of the prophet;' when men go on over the
belly [Pg. 342] of more than
ordinary opposition, till they perish. A miracle will not stop a sinner in the
violent pursuit of his lusts.
2. Observe from his character, 'The son of perdition.' The same
name is given to antichrist, 2 Thess. ii. 3, 'That
man of sin be revealed, the son of perdition.' Judas was a type of antichrist;
as they said of the blind man, John ix. 9, 'Some said, This
is he; others said, He is like him.' The pope boasteth
that his seat is apostolical, and that he is the
successor of an apostle. If we grant it, and he will needs
be a successor of an apostle, there is an error in the person; it is not Peter,
but Judas. Let us see the parallel.
[1.] Judas was not a stranger, but a pretended friend and an
apostle: Acts i. 17, 'He was numbered with us, and
obtained part of this ministry.' So the pope obtained part of this ministry.
Turks and infidels are enemies to Christ Antichrist must be one that seeketh to undermine Christ under a pretence of friendship,
\~anticristov\~, for and against Christ; he 'maketh war with the horns of the Lamb,' Rev. xiii. 11. If
he were a professed adversary, what mystery were there
in it? Now it is 'a mystery of iniquity,' 2 Thes. ii.
7; 'a false prophet,' Rev. xvi. 13. It is wisdom to
discern him: Rev. xiii. 18, 'Here
is wisdom: let him that hath understanding count the number of the beast'
[2.] Judas sold Christ for a small matter; so omnia
Roma venalia, —pardons, indulgences, freedom from
purgatory, all to be bought at Borne. The antichristian state maketh a market of religion; truth is made to yield to
interest and profit
[3.] Judas betrayed Christ with a kiss. Antichrist is a true
adversary of Christ, and yet pretendeth to adore him.
He pretendeth to be his servant and vicar, and is his
enemy; not an enemy without the church, but within the church, that betrayeth Christ under a colour
of adoration.
[4] Judas was a guide to them that came to take Jesus. Christ is
in heaven, death ham no more dominion over him. His natural body is above
abuse, but in his mystical body he still suffereth:
Acts ix. 4, 'Saul, Saul, why persecutest thou me?'
The pope is the head of the persecuting state; others are his emissaries and
agents, to persecute Christ in his members. It is a politic religion, carried
on with cruelty.
[5.] Judas was \~uiov\~ \~apwleiav\~, 'the son of perdition,' as
destroying himself, and involving others in the same condemnation. So is
antichrist called in the Revelations, \~apollown\~,
Rev. ix. 11, and \~apolluomenov\~, the destroyer of souls, of himself and
others. [Pg.
343]
Use. Let all these things open our eyes, that we may behold the man of
sin. One egg is not more like another than Judas and antichrist.
3. Observe, that carnal practices will end in perdition. Because
Judas is called the 'son of perdition.' let us see what course he took to undo
himself. Let us look upon his sin and punishment,
[1.] For his sin. In the story of Judas, four sins are most
remarkable—his covetousness, his hypocrisy, his reason, and his despair.
(1.) His covetousness. This was the root of all, as indeed it is 'the
root of all evil.' 1 Tim. vi. 10. Christ had made him
his treasurer; and carrying the bag is a shrewd temptation to a carnal heart:
John xii. 6, 'This spake he,
not that be cared for the poor, but because he was a thief, and had the bag,
and bare what was put therein.' He was a bad keeper of the stock, appropriating
it to his own use, to make himself a store and a subsistence;
having a mind to forsake Christ, because he had so often heard him speak of his
sufferings, and the persecution of the apostles. And mark, he pretends piety
and religion to disguise his covetousness, when it was his own private
interest: 'There was a woman that took a pound of ointment of spikenard, very
costly, and anointed the feet of Jesus;' ver. 3, 'And Judas said, Why was not
this ointment sold for three hundred pence, and given to the poor? But this he
said, not that he cared for the poor, but was a thief, and had the bag.' At
length love of money, joined together with spleen, prevailed on him so far that
he sold his own master. He that loveth the world hateth God; he that is greedy of gain will sell his soul,
and heaven, and Christ for money; there is nothing so vile but he will yield to
it. There was somewhat of envy and revenge in it: Mat. xxvi. 14,15, 'Then one
of the twelve, called Judas Iscariot, went unto the chief priests, and said
unto them, What will ye give me, and I will deliver him unto you? And they
covenanted with him for thirty pieces of silver.' Then; when was it? When
Christ had checked him for rebuking the woman, he stomached the disappointment,
as carnal men will storm when their hypocrisy is discovered, and their carnal
ends disappointed. Christ by commending the woman enraged him.
(2.) His hypocrisy. He continued the
profession of an apostle, preached against sin, seemed to be zealous for the
poor. Nay, his hypocrisy was augmented by the constant means he had to convince
him, he was hardened in it the more. Jesus Christ was a constant preacher of
repentance; and all those sermons and discourses Judas heard securely. Christ
often admonished him of his sin: John vi. 70, 'Have I
not chosen you twelve, and one of you is a devil?' John xiii.
18, 'I speak not of you all, I know whom I have chosen; but that the scripture
may be fulfilled, He that eateth bread with me hath lift up his heel against me.' He was threatened that it had
been better for him that he had never been born: Mat. xxvi. 24, 'The Son of man
goeth as it is written of him; but woe unto that man
by whom the Son of man is betrayed; it had been good for that man if he had not
been born.' But all this would not do, it did not rouse his conscience, and
make him bethink himself, and to consider that he was not hidden in his
disguise. When Christ spoke it more pressingly: Mat. xxvi. 23, [pg. 344] 'He
that dippeth his hand with me in the dish, the same
shall betray me;' ver. 25, 'Judas, which betrayed him, answered and said,
Master, is it I?' A benumbed conscience grows shameless. Certainly hypocrisy is
a very hardening sin. With what face could the traitor, even when he was
discovered, say,' Master is it I?'
(3.) His treason. He first made a prey of
his master's money, and then of his master himself. Little
sticks set the great ones on fire. When a man cleaves a block, he first enters
it with small wedges and then with greater; and so doth the devil make entrance
into the soul by degrees. Judas first purloineth, and
steals out of the bag; then censures Christ as profusely lavishing: What needs
this waste? It is not only a check to the woman, but to Christ himself; then
upon Christ's rebuke he hates him, and then betrays him, Christ gave him no
cause. When Peter dissuades him from suffering, he calls him Satan: Mat. xvi.
23, 'But he turned and said unto Peter, Get thee behind me, Satan, thou art an
offence unto me; for thou savourest not the things
that be of God, but those that be of men.' But he dealeth
with Judas mildly, reproves him in the lump. But privy sores will not be
touched without recalcitration, and lifting up of the
heel: Mat. xxvi. 16, 'From that time he sought opportunity to betray him. He
that hath malice in his heart will not want an occasion. Judas, hurried with
wrath and avarice, seeketh a chapman;
and at this very time the chief priests were gathered together considering how
to attack Christ. And when once men resolve upon a
course of sin, God in his just providence suffers them to have a fit
opportunity. The chief priests, alarmed with the miracle of raising Lazarus, by
which many were drawn to believe in him, were thinking how to seize him; and
Judas comes in fitly at this very time: Mat. xxvi. 15, 'What will ye give me,
and I will deliver him unto you?' God saith, Jer. vi. 20, 'I will lay stumbling-blocks before this people.'
What I doth God lay stumbling-blocks? he that forbids
the sin upon so severe a penalty?
(4.) His despair, which was a greater sin
than his treason. This is 'to put a talent of lead into the ephah,'
as the prophet speaks, Zech. v. 8, to make that more weighty which is weighty
enough of itself already. Christ prayed for his persecutors: Luke xxiii. 34, 'Father,
forgive them; they know not what they do;' and some of them found mercy. Peter,
that denied him with oaths and curses, found sanctuary at the grace of God.
There might have been hope, but Judas despairs. Usually this hath been the end
of sinners that have been for a long tune hardened in sin, that they do despair
of that mercy which they have abused and alighted Oh! hearken to this, all ye
that [Pg. 345] commit sin
with security, in the midst of all your displeasing of God; though you may eat
and drink, and rise up to play, take heed lest at length you cry out,' I have
sinned, and my sin is greater than I can bear;' for Judas came at last to
this,' I hare sinned in that I have betrayed the innocent blood.' Mat. xxvii.
4. Sins, till they are committed, are hidden from the eye of conscience, but
then guilt flasheth in the face. Before the
commission, the devil will not let us see it, lest we should prevent it; and afterwards
he represents it in a terrible glass that we may despair. After the act sin
usually appears in its own colours; 'he despaired and
hanged himself.' God's wrath and sin are exceeding terrible when they are
charged on the conscience. Life is sweet, and man's nature is afraid of death;
it must be some great matter that must cause a man to make an end of himself; and yet so great was his despair, that he was his
own destroyer. Usually, it is thus with grievous sinners; they dream of nothing
but mercy while they live, and when they come to die have nothing but wrath and
hell. Their presumption of mercy doth but provide
matter for despair. He repented, confessed his sin, restored
the thirty pieces of silver. Conviction, confession, restitution are good, yet do not always lead to God: John xvi. 8, 'When he is come, he will reprove the world of sin, of
righteousness, and of judgment.' This is as water out of a still, that is forced by fire, not as water out of a
fountain.
2. We now come to his punishment. His temporal judgment you have
recorded: Mat xxvii. 5, 'He cast down the pieces of silver in the temple, and
departed, and went and hanged himself.' The pleasures of sin are very short; in
the
There is another circumstance in his
death: Acts i. 18,' And falling headlong, he burst
asunder in the midst, and all his bowels [Pg. 346] gushed out' The rope breaking, he fell
down, and then that accident befell him. God suiteth punishments
to sine, to show his detestation of hypocrisy. He turns the traitor in and out;
he was outwardly an apostle, inwardly a traitor; therefore his bowels and
inwards are now poured forth. And then follows the infamy of it: Acts i. 19, 'And it was known unto all the dwellers at
Jerusalem, insomuch as that field is called hi their proper tongue, Aceldama, that is to say, The field of blood.' Thus God
will do, pour shame and contempt upon them that are false to him: Prov. xxvi. 25, 26, 'When he speaketh fair, believe him not, for there are seven
abominations in his heart: whose hatred is covered with deceit, his wickedness
shall be showed before the whole congregation.' First or last the mask shall
fall off, and a man shall be betrayed to shame and infamy. Of the woman whom
Judas envied, Christ saith, Mat xxvi. 13, 'verily I say unto you, Wheresoever this gospel shall be
preached in the whole world, there shall also this that this woman hath done be
told for a memorial of her.' As the memorial of the just doth not go into the
grave with him, so neither the infamy of the wicked; here is an everlasting
infamy upon Judas. Judas is remembered in the Lord's supper:
'The Lord Jesus, the same night in which he was betrayed, took bread,' 1 Cor. xi. 23; as Pilate is remembered in the creed. But all
this is nothing to hell; he is gone to his own place, where we must leave him
as the first-fruits of reprobates.
Use. Let us hate those sins that brought Judas to destruction. If you
imitate him, you make him your patriarch. We all defy his memory, but we love
his practices. Every one that beareth the name of a
Christian would have nothing to do with Judas. Abandon his sins; you have heard
what they are.
1. Covetousness. It is the root of all
evil This is that which betrayed Christ Let us turn our displeasure upon the
sin rather than the person; it made an apostle to become a devil. We stroke it
with a gentle censure, as if it were but a little evil. Oh! you
do not know how far this may carry you: Ps. x. 3, 'The wicked boasteth of his heart's desire, and blesseth
the covetous, whom the Lord abhorreth.' Sensuality
hath more of the beast; covetousness seems to have more of the man. Oh! but
think of it; here was the rise. Covetousness beginneth
with inordinate desire, and ends in injustice, that (with hypocrisy to veil it)
brings hardening; this hardness brings at length to despair, and so you are
made sons of perdition by degrees. A man may insensibly grow a perfect Judas,
to betray Christ and ruin his own soul. Cherish but this one sin, follow it, and obey it, and it will not leave you till it
hath brought you in laqueum diaboli,
into the snare of the devil: 1 Tim. vi. 9, 'They that will be rich fall
into temptation and a snare, and into many foolish and hurtful lusts, which
drown men in destruction and perdition.' Beware of that covetousness which is
proper to Judas, Degrading what is spent upon God. If thou thinkest
thy time is lost that is spent in holy services, or thy money lost that is laid
out upon God or good uses, thou hast much of his spirit, and it is a step to it
Seneca said of the Jews, that they were a foolish people, because they lost a
full seventh part of their lives, meaning the sabbath.
Oh! there are more of his mind, that think all is lost
[Pg. 347] that is not laid out upon their callings, and upon their sports and
pleasures, and upon their temporal provision; that look upon the sabbath as a melancholy interruption; that say, as Amos
viii. 5, 'When will the new moon be gone, that we may sell corn? and the sabbath, that we may set
forth wheat?'
2. Beware of hypocrisy, or of taking up the profession of
Christianity for carnal ends. Oh! look to your grounds
and motives, when you take up with the stricter ways of Christ. A sound
beginning will have a happy end; but if you take up this profession upon carnal
reasons, one time or other you will fall off, and all will end in shame and
horror. Therefore take heed of following Christ for the loaves, John vi. 26. It was an old complaint, non diligunt
Jesum propter Jesum. Men have their carnal ends in religion, as to
make it a step to promotion, a cloak to injustice, a means to get rich matches.
Whatever thou dost in religion, do it upon reasons of religion. Especially take
heed of neglecting warnings, reproofs, and checks of conscience; stifling of
convictions makes way for hardness. When you are convinced of any sin, or
neglect of duty, Oh! do not' hold the truth in
unrighteousness.'
3. Beware of treason against Christ. God
forbid, you will say, any of us should be treacherous to Christ Many are so
that seem to defy it. Judas did put a great affront upon Christ when he sold
him for thirty pieces, a cheap and vile price. You will find in the law that
thirty pieces was the price of a slave: Exod. xxi. 32, 'If an ox shall push s man-servant or maid-servant, he shall
give unto their master thirty shekels, and the ox shall be stoned.' They
proffered no more than was wont to be given for the basest of men. Possibly
there may be something of mystery in it, that Christ
should be sold for the price of a servant or slave; however, it aggravated his
treason and treachery. There are many such Judases alive, that do but wait for
a chapman, that are ready to sell heaven, and
happiness, and religion, and all their profession, for a penny matter. God
tries us, as Constantius did them in his army. Having
some sense of the Christian religion, he made this proclamation, Whoever would not renounce their profession, they should no
longer have their military places; and this he did to prove them. Said he, For if they be not faithful to their God, they will not be
faithful to me. So the Lord in his providence seems to put us upon such a
trial, whether we will renounce our profession. Though we cannot sell Christ in
person, and there be no priests to deal with us, yet Satan is still alive; and
therefore, when for worldly ease and peace, and handfuls of barley and pieces
of silver, we part with the promise, and comfort, and hopes of it, and hazard
the favour of God and peace of conscience, for the
trifling matters of the world, we are guilty of this treason of Judas. Though
you hate the memory of [Pg. 348] Judas, you love his sin. I observe that the historical passages of
Christ's sufferings are often morally verified. The Jews preferring Barabbas, by the sensualist preferring his pleasures and
brutish and swinish delights before the delights of communion with Christ;
Judas his selling Christ, by the mammonist that yieldeth against conscience, for a little worldly gain, and
sustentation of himself here in this present world.
4. Take heed of his despair. Oh! cherish the repentance of Peter,
but not of Judas. If you have sinned against God, go out and weep bitterly, but
take sanctuary at the Lord's grace. Do not hug a distemper
instead of a duty. There were two ingredients wanting in Judas' repentance, that should be in every true penitent:
[1.] Love to conversion. Whatever a convinced hypocrite doth, ho doth it out of self-love. Pharaoh could say, Take away this plague; he doth not say, Take away this hard
heart Every creature loveth its own quiet and safety.
Wicked men only hate sin when they feel wrath, and are surprised with horror
and trouble; not out of a love to grace, but fear of hell. When hurt is at
hand, the fear of it worketh upon us. True repentance
cometh from a sight of the beauty, and excellency,
and sweetness that is to be found in the ways of God. And they grieve, not only
for the effects of his wrath, because God is angry, but because God is
offended.
[2.] Hopes of mercy. Judas goeth not to
God, but hangs himself. No conviction is good that doth not lead to God. When
the Spirit convinces of sin, he convinces also of righteousness, John xvi. 8.
And the heirs of promise are described to be those that' fly for refuge to the
hope that is set before them.' Heb. vi. 18. They are
sensible that there is an avenger of blood at their heels, that the wrath of
God is pursuing them for their sin. Oh 1 but they run to take sanctuary at the
grace of God. Judas' sin stuck close to him, and he
caste away himself; but Peter runs to Christ, and Christ sends him a
comfortable message: Mark xvi. 7, 'go, tell
my disciples, and Peter, that I go before them into
4. Observe that the wicked, in their machinations against the
church, do but draw perdition upon themselves. The
church hath benefit by Judas' treason; we are redeemed, and God hath glory; but
he is the eon of perdition. Judas was the first heretic of the gospel, denying
Christ's godhead; he betrayed him, thinking him a mere man; and he was the
first false brother and persecutor. And now heretics and persecutors, what do
they carry away but shame? The plots blow up the author. Heresies edify the
church, but damn the broacher. Light breaketh out by
knocking of flints. Persecutors are an iron in the fire; heated too hot, burneth their fingers that hold it, but the church is
purged. The church was beholden to Charles the Fifth: God doth it to show his
justice, power. ,and wisdom.
[1.] His justice, that they are taken in
their own net. Judas was hanged ere Christ was brought to the cross: Ps. lxxvi. 10, 'Surely the wrath of men shall praise thee.'
[2.] His wisdom: 'He taketh
the wise in their own craftiness.' The wise painter knoweth
how to lay on black lines and shadows. All their policy is but a spider's web,
woven with much art, but it cometh [Pg. 349] to nothing. God will be known to
be only wise, even when wicked men think to overreach him; as the governor of a
castle, that is privy to the plots of his enemies, he knows what they will do,
and suffers them to run on to such a point.
[3.] His power. Let Cain, Pharaoh, Achitophel,
Haman, Herod, Judas speak; is not this true? They all
confess they did but kick against the pricks, dash against the rocks, roll up a
stone that will fall upon them, and break them all to pieces. It is the devil's
torment that all his plots are turned to his loss, and the good of those he
hated most; all his instruments are but executioners of God's will, while they
rush against it. As men walking in a ship, the vessel keepeth
its course though they move in a contrary way; or as in clocks, though some
wheels move one way, and some another, yet all tend to make the clock go.
5. Observe, in the church are wicked men, who may finally
miscarry; nay, men eminent for a while in the church, yet afterwards prove
dreadful apostates. There was a Hum in the ark, a Judas among the apostles. The
visible church never wanteth a mixture; there is no
possibility to eschew it. Partly because they may be useful
as to external employment and service. God hath a use for wicked men, as
η dead post to support a living tree. They may have gifts for the benefit
of the body. Wicked men may supply the place of an officer, as Judas was an
apostle. A wooden leg may be a stay to the body, though it be
not a true member: Mat. vii. 22, 23, 'Many shall say unto me in that day, Lord,
Lord, have we not prophesied in thy name, and in thy name cast out devils, and
in thy name done many wonderful works? And then will I profess unto them, I
never knew you; depart from me, ye that work iniquity.' Christ will disclaim
them, as here he doth. A torch giveth never the less
light though carried by a blackamore; nor is the
gospel less efficacious because managed by carnal instruments. Partly because
God hath reserved a perfect discrimination till the last day, lest the wheat
should be pulled up with the tares. He knew men were envious and censorious,
therefore till sins be open he doth not allow us to
judge. Partly to show us his patience to the worst of men.
Judas was continued among the apostles; Christ knew him when he was a thief as
well as when he was a traitor; before he discovered the traitor he bore with
the thief; though a eon of perdition, he doth not deny
him the means.
Use 1.
Do not rest in outward privileges. Say, What am I? It is a privilege to be a
member of the church. David accounted it so 'to be a doorkeeper in the house of
God,' Ps. Ixxxiv. 10. A man may be an apostle of
great authority; but there is a more excellent way, that is grace. Outward
advantages, without special grace, will not servo the turn. Judas was under
Christ's own instruction.
Use 2.
Look to your grounds and motives upon which you take up the profession of the
name of Christ. A sound beginning will have -A happy ending; but if it be only upon carnal reasons,
some time in-other you will fall off, and all will end in shame and horror.
Use 3. When scandals arise, the whole body is not to be condemned
for the miscarriages of some members. As the beauty of a street is not to be
reckoned by the sink and kennel, nor the sound grapes
by [Pg. 350] the rotten ones. We are not to condemn religion and religious
persons though some among them prove scandalous; we are not to think the worse
of Christ and his apostles because a Judas was in their com-pan}'. In the flour
there is chaff as well as wheat; in the field there are tares as well as corn;
in the draw-net there are bad fish as well as good: Mat. xviii. 7, 'Woe unto
the world because of offences, for it must needs be that offences come; but woe
to that man by whom the offence cometh.' Such is the enmity of man to good,
that he is glad to have occasion to blemish the truth. Are there not many that
are sincere, and walk unblamably? And doth not thy
heart tell thee, thou hast no reason to speak against them? Religion itself condemneth such ways.
Use 4. Hearken unto this, you that commit sin with jollity and security;
you can eat and drink, and rise up to play. Oh! take
heed lest at length thou criest out, Oh! I have
sinned; I have damned my soul; I have betrayed Christ t Judas came at length to
this: 'I have sinned, in that I have betrayed innocent blood.' Mat. xxvii. 4. Some are set up as beacons to warn others, that by their
dear cost we may learn to beware. We are whipped on their backs; as some
malefactors, their bodies are not buried, but their quarters are set up on
gates of cities and places of great resort, for a warning to others. Ut qui vivi noluerunt prodesse, eorum morte respublica
utatur, saith Seneca. As
Thirdly, The next circumstance is an
appeal to scripture, 'That the scriptures might be fulfilled.' Why doth Christ
make this appeal? Partly to avoid the scandal, as if Christ
could not discern a hypocrite. Partly to draw their minds from the
treason of Judas and the malice of the Jews to the counsel of God revealed in
the scriptures. Partly to show the certain accomplishment of whatever is
foretold by the Holy Ghost I shall prosecute these two last reasons, and thence
take two observations.
1. Observe, in the whole passion of Christ
nothing fell out by chance. He was not betrayed by chance; it was a
circumstance that fell under the ordination of God. It is notable that the same
word is used of Judas: Mat xxvi. 15, 'What will ye give me, \~kagw\~ \~paradwsw\~, and I will
deliver him unto you?' of the Jews: John xviii. 30, 'If he were not a
malefactor, \~ou\~ \~paredwkamen\~,
we would not have delivered him to thee;' of Pilate: Mat xxvii. 26, 'When he
had scourged Jesus, \~paredwkamen\~, he
delivered him up to be crucified;' and of God: Rom. viii. 32, 'Who spared not his own Son, \~alla\~
\~paredwken\~, but gave him up to the death
for us all.' But there are express places of scripture: Acts ii. 24, 'He being
delivered, \~ekdoton\~, by the determinate counsel
and foreknowledge of God.' We must look not to instruments but to God's hand.
The word \~ekdotov\~ may have reference to a prince
giving royal gifts; he gave us this precious gift out of his treasury; or to a
judge who delivereth a malefactor into the hands of [Pg. 351] the executioner.
Christ died not only as a martyr but as a surety; here lieth
all the hopes of our salvation. So Acts iv. 28, 'For to do whatsoever thy hand and thy counsel determined
before to be done.' God decreed it, and God overruled it. This is in
part the meaning.
2. Observe, to show the truth of whatever is foretold in
scripture, scriptures must be fulfilled, whatever
inconveniences fall out. See how tender God is of his word.
[1.] He valueth it above all his works:
John x. 35,' The scriptures cannot be broken;' Luke xxi. 33, 'Heaven and earth
shall pass away, but my words shall not pass away.' God is not so tender of his works as of his word. It is more firm and
stable than the frame of heaven and earth; that shall be dissolved, but not the
least point of truth shall fail. Heaven and earth do only continue till all
that is prophesied of in the word be fulfilled: 'His word
endureth for ever.' We shall have the comfort of it
in heaven, when all these things are melted.
[2.] Nay, which is more, the treason plotted against Christ taketh place that the word may be fulfilled; and one main
reason why Christ came into the world was to accomplish the word; though it
cost him his life, yet, saith he, Heb. x. 7, 'Lo, I come (in the volume of the
book it is written of me), to do thy will, O God.' Promises shall be fulfilled,
though most difficult for God to grant or us to believe. Rather than God baulk
from his word, God would send his Son to die for a sinful world
Use 1.
Wait for the accomplishment of prophecies; fear the truth of threatenings: Hosea vii. 12, 'I will chastise them, as
their congregation hath heard;' Isa. xxxiv. 16, 'Seek ye out of the book of the
Lord, and read: no one of these shall fail, none shall want her mate. For my
mouth, it hath commanded; and his Spirit, it hath gathered them.' Look into the
book of the law, where these curses are recorded. When the day of execution
cometh, take this prophecy into your hands; see if any of these be found
wanting, not one thing shall fail. This is the unhappiness of ministers; all
other professions are believed when they discover danger, but 'who hath
believed our report?' It is our duty to observe all occurrences, and compare
the rule and event together, and observe what truth God makes good by what is
fallen out and come to pass, and so wait for the accomplishment of promises;
whatever inconveniences fall out, they shall be fulfilled. When a promise is
thrown into the fire, it shall come out again and be fulfilled in its due time.
Use 2.
Here is comfort to the godly against the wrath of their enemies. God hath a hand
not only in sickness and famine, but the treasons of men against Christ. If the
rod smites, it is in the Father's hand. Let men live how they will, yet God
will have his will, if not his will of command, his will of decree. His glory
shall prevail at, last. You cannot hurt God; whether you will or no, he will be
glorified.