Sermons Volume 2, Matthew 25 · Sermon 9
SERMON IX.
MATTH. XXV. v. 11, 12.
Afterwards came also the other Virgins, saying, Lord, Lord, open to us.
But he answered, and said, Verily I say unto you, I know you not.
IN these Words we have two Branches.
(1.) The Supplication of the Foolish Virgins, vers. 11.
(2.) The Answer of the Bridegroom, vers. 12.
In the First consider, the time when it was: These Foolish Virgins came [afterwards,] when the Door was shut.
Secondly, The Blandishment and Compellation here used, Lord, Lord.
First, For the Time when it was. These Virgins came [afterwards,] when it was too late: They should have knocked, and cryed for mercy before the door was shut: Isa. 55.6. Seek the Lord while he may be found, call upon him while he is near. Otherwise our Cries are but howlings; the fruit of our discontent, rather than our own choice. Heb. 11.5. 'Tis said of Enoch, that he pleased God. If we would live with God in a blessed Estate hereafter, we must please God ere we depart hence. This is the time of Grace, or Gods Patience, Luk. 2.14. Peace upon Earth, good will to men ▪ and 2 Cor. 6.1, 2. This is the time of labour and service, Eccl. 9.10. Judgment findeth us as Death leaveth us, Eccl. 11.3. Then we are in termino. When this life is ended, all opportunities of doing good end with it. Corn doth not grow in the Barn, but in the Field: therefore we had need to work now, seek Grace now, be instant with God now; Joh. 9.4. I must work the work of him that sent me, while it is day; the night cometh wherein no man can work. And now, that is, not only while life lasteth, but instantly.
Secondly, Here is the Blandishment and Compellation used, Lord, Lord! So Mat. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father which is in Heaven. And ver. 22. Many will say to me in that day, Lord, Lord.
(1.) Here is a Title of honour given to Christ by Hypocrites; and 'tis ingeminated. The Title of honour given to Christ, is due to him, Joh. 13.13. Ye call me Master and Lord, and you say well, for so I am. But the Title must be verified by suitable practice. Men may delight to be flattered with the Title of Lord, Lord, by those that inwardly bear them no reverence; but Christ who knoweth the Heart, will not be pleased with those glorious Titles, when your Hearts give your Tongues the lie. Luk. 6.46. Why call you me Lord, Lord, and do not the things that I say? As they cryed, Hail King of the Jews, when the Soldiers mocked him. Many often entitle Christ to their party, take upon them to be his Disciples in words; but the Kingdom of God standeth not in word, but in power. But these served their Master more with Mouth than with Heart; therefore Christ doth not accept of them, nor approve of them for his Servants. They call Christ Lord, but obey the Devil, are lead and governed by the flesh, disobedient to Christs Counsels and Precepts. I hear Lord, Lord, but what means the bleating of the Sheep, and the lowing of the Oxen? Therefore 'tis in vain to use this honourable Title to move pity in the Judge.
(2.) They ingemminate it, to shew the Ardency of their desires, and earnestness to have Christ for their Lord. Now first or last every knee shall bow to Christ; they are forced to fly to him now in their extremity and pressures of misery. Though men will not come to Christ for Grace, yet they will come to him for Glory. Now they cannot come because busied about something else, Luk. 14.18, 19, 20. indeed will not come, Joh. 5.40. And ye will not come to me, that ye may have life: But then 'tis all Lord, Lord. Oh how fain would they own Christ, and be owned by him: But alas their Repentance cometh too late, their desires too late, their tears too late; 'tis all forced by their extremity, Job 27.9. Will God hear his cry when trouble cometh upon him? An Hypocrite would not much care if he were heard in the times of peace, and the affluence of outward enjoyments; but then when he would fain flatter God into an hearing, God rejecteth him. In extremity they prize mercy above a thousand Worlds; but all will not do, the Door is shut.
(3.) The Matter of the Petition: Open to us. That is, the Door of the Nuptial Chamber. None but desire Happiness. This Petition as set here, noteth two things.
1. The innate desire of Happiness that is in Man. All desire to enter, and to be saved at length, however they neglect the Means for the present, to get Oyl in their Vessels, or to keep in their Lamps.
2. How deeply leavened with self-confidence and self-conceit the Hearts of men are, so that they are not easily dispossessed of it. When the door is shut, the foolish Virgins make full account to enter. The most sottish think they shall do well enough, Deut. 29.19. I shall have peace, though I walk in the Imagination of my own heart, and add drunkenness to thirst; Especially the Temporary, who is the refined Hypocrite. Many shall say to me in that day, Lord, Lord, we have prophesied in thy name, &c. make full account to go to Heaven, that shall never come there. They trust to false Evidences, use negligent endeavours, please themselves with uncertain and deceitful hopes: But all vain and false pretences shall then be confuted, and those that have an high and false opinion of their interest in Christ, shall then be disproved by him.
Secondly, I now come to the Bridegrooms Reply. Where note,
1. The Vehemency and Asseveration: Verily I say unto you. To cut off all further hope, his Answer is peremptory and decisive.
2. The Reply it self: I know you not. There is a twofold knowledge; Intuitive, and Approbative. (1.) By an Intuitive Knowledge, known unto the Lord from the beginning are all his Works, Act. 15.18. God had an Idea of all things in himself before he gave them actual Being: He knoweth all whom he conserves by his Providence. Every wise man knoweth what he hath. Christ knew that virtue went from him in the throng. (2.) But this Knowledge is here meant of the knowledge of Approbation, as we find it often in Scripture. Now Christs knowledge of his own people is threefold.
First, As they fall under the purposes of his Grace. So 'tis said, 2 Tim. 2.12. The Lord knoweth them that are his. This is also in Scripture called his Fore-knowledge, Rom. 8.29. Whom he did foreknow, them he did predestinate to be conformed to the Image of his Son. 1 Pet. 1.2. Elect according to the foreknowledge of God the Father. God the Father having all persons that ever should be in the World under his all-seeing eye, he did out of his free love single and choose out some to be the Objects of his Grace, designing them by the Redemption of Christ, and the Sanctification of the Spirit to come unto Glory. He particularly treated with Christ about them, Joh. 17.6. put them into his hands, to be justified, sanctified, and finally saved. This is the foundation of the Lord that standeth sure.
Secondly, As they are under the care of his Special Providence, when they are in actual being, to supply them with all things necessary and good for them: So tis said, Psal. 1.6. The Lord knoweth the way of the righteous, but the way of the wicked shall perish. Joh. 10.14. I am the good Shepherd, and know my Sheep, and am known of mine. Christ knoweth them man by man, person by person; and all their safety cometh from his particular care over them; Gal. 4.9. But now after that ye have known God, or rather are known of God. He assigneth the work of Conversion to Gods preventing Grace. Sinners in an unconverted Estate, are such of whom God taketh no notice and knowledge, so as to be familiar with them, and to communicate his special and saving blessings to them.
Thirdly, 'Tis put for his Rewarding Grace; and so he is said to know, or not to know. To know his People, 1 Cor. 8.3. If any man love God, the same is known of him. Those that choose God for their portion, and cleave to him, and serve him faithfully, Christ will own them or confess them before his Father in Heaven, Luk. 12.8. but others he will not own. See Mat. 7.21. And then will I profess unto them, I never knew you: He will not own them in judgment that will not own and obey him now. So Luk. 13.25.26.27. When once the master of the house is risen up, and hath shut the door; and ye begin to stand without, and knock at the door, saying, Lord, Lord, open to us; and he shall answer and say unto you, I know you not, whence you are: Then shall ye begin to say, we have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell ye, I know you not. Here is no entertainment for such as you, who have by your sloth, negligence and improvidence forfeited the advantages offered you; I never approved you for my Disciples and Servants. foreign, &c. saith Chrisostome; These words are more cutting and grievous than Hell it self, I know you not. Well, these three sorts of knowing must be distinguished.
The first is this: That Christ hath a particular and exact knowledge of all the Elect, and who they are that shall be saved; wherein he will not be disappointed, Joh. 13.18. I know whom I have chosen.
The second is the ground of our present comfort and support: He hath a special affection to them, taketh special notice and care of them, and will bring them to know, love, and acknowledge him, as he doth also them: He beareth a suitable Impression thereto.
The third is matter of our hope, and will be our honour at the last day, that Christ will come to us, and own us, and reward us for all that we have done or suffered for him here. When others have the entertainment of Strangers, and are rejected as no true Believers and Professors of the Gospel, then shall we be owned and admitted into Heaven by him.
Here is a large Field of Matter. I shall single out those things that are most obvious, and worthy of our remark and Observation.
First, That they came afterwards; I shall take occasion to shew the Necessity of hastening our Preparation for the day of our Accounts.
Secondly, From their passionate desire to have the door opened to them; here is a strong insinuation, and vehement desire, Lord, Lord! that even in Reprobates and Cast-aways there may be a desire of entring into the joyes of everlasting Life.
Thirdly, From Christs Reply, I shall shew you the dreadful Misery, and direful effect of being disowned by Christ at his Coming.
For the First, Since the Foolish Virgins came too late, We should all take care to begin with God betimes; the sooner the better.
1. Because you make a necessary work sure, and put it out of doubt and hazard. The time of life is the time of Grace, Luk. 2.14. 2 Cor. 6.2. Now the time of life is uncertain, Jam. 4.14. Whereas ye know not what shall be on the morrow. For what is your life? it is but a vapour that appeareth for a little time, and then vanisheth away. And a work of necessity should not be left on peradventures: Therefore we ought to bestir our selves without delay or foreslowing. We know not how soon opportunity will be over. It cannot be done too soon, it may be done too late: and therefore 'tis good to be on the surest side. Ludovicus Capellus telleth us, out of Rabbi Jonah's Book of the Mystery of Repentance, that when a Disciple came to his Teacher to know what was the fittest time to repent in, he answered, One day before his death, meaning presently; for we have not assurance of another day: Prov. 27.1. Thou knowest not what to morrow may bring forth. Our greatest works and of most absolute necessity should be done first, and have the quickest dispatch, lest it be too late before we go about them. Oh wo to us if God should call us off before we have minded coming to him, and walking with him.
2. In point of Obedience; God presseth to Now. God doth not only command us to please him, but to do it presently, Heb. 3.7, 8. Now, while it is called to day, harden not your hearts. Pompilius the Roman Ambassador, when he made delayes and excuses, the Emperour drew a Circle on the ground, saying, Intra hunc, Answer me before thou stirrest from this place. God standeth upon his Authority, and will have a present answer: if he say to day, 'tis flat disobedience for you to say to morrow. Now is the time of Salvation, at this instant, 2 Cor. 6.2. You are charged in his name, as you will answer the contrary: You say, No, I will please the flesh a little longer: It may be just with God, if you refuse him, never to call you more.
3. In point of Ingenuity: We receive a plenteous recompence for a small service. When a man thinketh what God hath provided for them that love him, and serve him, he should be ashamed that he receives so much, and does so little; and therefore he should redeem all the time that he can, that he may answer his expectations from God. Shall we adjourn and put off God to our decrepid time, when he hath provided for us eternal happiness? Can a man that hath any ingenuity in his breast, be content to dishonour God longer, grieve his Spirit longer, provided that at length he may be saved? Those that have any due sense of Gods kindness, or their own duty, will think God hath too long been kept out of his right, and that all the time that remaineth is too little to express our love and thankfulness to him, 1 Pet. 4.3. Men that do delay, do in effect say, Let me despise thy Commands, and abuse thy Mercy a little longer; but then when my Lusts are satisfied, and youthful heats are spent, I will see what I can do to be saved. What baseness of Spirit is this!
4. 'Tis our advantage to begin betimes, both here and hereafter.
(1.) Here. The sooner you begin to please God, the sooner you have an evidence of your interest in his favour, more experience of his Love, more hopes of living with him in Heaven. Oh these things are not slight things! When once you come to taste the comfort of them, you will be sorry that you had begun no sooner; as Paul complaineth that he was born out of due time, 1 Cor. 15.8. because he lost the advantage of seeing Christ in the flesh, and so of many sweet conferences, and many sweet visits of Love, and experiences of Grace, that otherwise might fail to his share, Rom. 16.7. They were in Christ before me. An early Acquaintance with Christ bringeth many benefits with it, as peace, and comfort, and joy, and hope, which others that set forth later want. The Consolations of God should not be vile and cheap with us: If you were acquainted with them, you would leave your husks for bread in your Fathers house.
(2.) The sooner you begin with God, the greater will your glory be Hereafter. For the more we improve our Talents here, the greater will our reward be in Heaven, Luk. 19.16, 17, 18, 19. And he said unto him, VVell, thou good Servant; because thou hast been faithful, in a little, have thou authority over ten Cities. And the second came, and said, Lord, thy pound hath gained five pounds: And he said likewise to him, Be thou also over five Cities. And when the Mother of Zebedee's Children came to Christ, and desired that her two Sons might sit one at his right hand, and the other at his left, Mat. 20.23. Christ doth not deny the thing, that there are degrees of Glory, set forth by sitting on the right hand, and on the left; but telleth her, that it shall be given to them for whom it is prepared of his Father: As in Hell there is an hotter and cooler judgment. Certainly then they that have long pleased God, and made it the whole business of their lives, shall have larger measures of happiness.
VSE, Is to reprove those that adjourn and put off the work of Religion from time to time, till they have lost all time. 'Tis Sathan's Artifice to cheat men of the present opportunity, by promises of a future Obedience. Oh consider the work is much, and life is short: If we did live as many years as days, all would be little enough; therefore let us begin betimes. There are three Arguments to press this. If this work must be once done, why not Now? your Hearts will not be better, nor the Terms less.
1. Your Hearts are not like to be better: For the longer we continue in sin, the heart is the more hardened: as the High-way by continual treading groweth the harder, and the Anvil by continual smiting is hardned the more; so long use in sin obdureth the Heart, and long resistance grieveth the Spirit, and carnal affections grow upon us, Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his Spots? then may ye also do good that are accustomed to do evil. 'Tis hard to transplant an old Tree. The Affections are now more settled in a course of sin.
2. The Terms of the Gospel will not be more easie, and we better able to obey them hereafter than now we are. The Laws of Christianity are alwayes the same. The pleasures of sin must one day be renounced, or we are for ever miserable; and why not now? Sin will be as sweet hereafter as now it is; and Salvation dispensed upon the same terms. You cannot be saved hereafter with less adoe, or bring down Christ or Heaven to a lower rate. If this be a reason, it will ever be as a reason against Christ and Religion, because you are loath to part with this or that pleasing lust; and so it will never be.
3. The Suspicion that is upon a late Repentance: 'Tis seldome sound, and therefore alwayes questionable. That is no true Repentance which ariseth meerly from horrour, and the sense of Hell. This sensible work that men have upon them, may be but the beginning of everlasting despair. All men seek the Lord at length, but the wise seek him in time. This was the great difference between the wise and foolish Virgins; one sought him in time, the other out of time: They would covet his favour at last. Upon a Death-bed the most prophane would have God for their portion: When they can sin no more, and enjoy the World no longer, then they cry and howl for mercy and comfort, and a little well grounded hope of Heaven or eternal life: But who can tell whether this sensible work that is upon them, be not meerly an act of self-love, and the fruit of those natural desires which all the Creatures have after their own happiness; or a meer retreat others have when they can hold the World no longer. We cannot say this Repentance is true, nor affirm the contrary, that 'tis false; but 'tis doubtful. There is but that one instance of the Thief on the Cross, that truly repented when he came to die. The Scriptures contain an History of four thousand years, or thereabouts; and yet all that while we have but this one instance of a true Repentance just at death; and in that Instance there is an extraordinary Conjunction of Circumstances, which cannot reasonably be expected again. Christ was now at his right hand, in the height of his love drawing sinners to God: Never such a season as then, and 'tis more than probable, he had never a call before then. Well then, let us put this necessary work of Preparation for God out of doubt betimes; yea let the Children of God, if they have not yet prevailed against such a Lust, or lived in the neglect of such a Duty, could not bring their hearts to it hitherto, make speed, left they be surprized, and this defect in their preparation make their death uncomfortable. A good Christian is alwayes converting, yet not fully converted: The first work is often gone over, and he is still getting nearer to God by a more affectionate compliance with his whole will.
Doct. 2. That those that are finally refused by the Lord, may yet have a desire of the Ioyes of Heaven.
(1.) Consider them in this VVorld, and in the VVorld to come. These two respects are different: For though Self-love be the common cause of their desiring Heaven both now, and then; yet there is a difference: 'Tis more commendable to desire it now, than to desire it then; though neither be an argument of any gracious Constitution of Soul. 'Tis more commendable to desire it now, when 'tis a matter of Faith to believe the World to come, than when 'tis a matter of Sense; as when all Shadows are chased away, then 'tis no hard matter to convince men of things that lye within the Veil; that is, of the truth and worth of Heavenly things: And yet if they should be convinced of this, we cannot say they are gracious, however they are better than meer Infidels; for carnal men may desire a share in the state of the Blessed, as Numb. 23.10. Oh that I might die the death of the Righteous! Balaam had his wishes. And those that did not like Christs Doctrine, but departed from him, said, Joh. 6.34. Lord, evermore give us of this bread of life. They would fain be happy: When this happiness was represented unto them, it may and doth stir up strange motions in the Hearts of those that are unrenewed and unchanged.
(2.) There is a difference in the End and Vse of this desire of Happiness. Now and then God leaveth these Velleities and Inclinations as a Stock upon which to graft Grace; as a Spinster leaveth a lock of Wooll to fasten the next thread; as Nebuchadnezzar's shape remained when he was turned a grazing among the Beasts; and as Job's Messengers, I alone am escaped to tell thee. There are these Inclinations to happiness, that are escaped out of the ruines of the Fall. God by our self-love, would draw us to love himself: Man will not be dealt with else. It leaveth men capable of Heaven the Doctrine of Life represented to them, they are without excuse, if they refuse it. This is the use of it now; but then when we are in termino, it hath another use. This love of their own happiness, and desire to be saved, serveth for this very use, to make them sensible of their loss, the grief of their Condemnation and lost estate is encreased thereby. Now this is little thought of by carnal men, because they have Oblectamenta sensus, the entertainments of sense to divert their minds; but when separate and set apart from all these, then, if they have no other punishment, this is enough. Surely their understanding remaineth, having nothing to comfort them, and allay the bitter sense of their loss. But now let us see,
1. How far carnal and unregenerate men desire Happiness.
2. Why this is so little improved, and they make so little use of it.
First, How far a carnal and unregenerate man may desire Happiness.
(1.) They may desire good confuse, non indefinitè; Happiness in the General; but this desire cometh under no deliberation and choice: The happiness that is offered by Christ, or that Life and Immortality that he bringeth to light, cometh under another consideration. Good, Good, is the cry of the World: Certainly no man would be miserable, but all would be happy, and live at ease. Christians, Pagans, all good men, bad men, they that seldome agree in any thing, do all agree in this, they would have good. To ask men whether they would be happy or no, is to ask men whether they love themselves yea or no.
(2.) They would not only have good in the General, but some eternal good: And because this is not so evident by nature, they grope and feel about for it, Act. 17.26. There is an unsatisfiedness in present things, and therefore they are scrambling, and feeling about for some better thing. As Solomon tryed all experiments, so do men go about seeking for good, Eccl. 7.29. Since we lost the streight line of Gods direction, we seek it sometimes in one thing, sometimes in another; and Christ saith, Mat. 13.45, 46. That the Kingdom of Heaven is like unto a Merchant man seeking goodly pearls. And when he had found one pearl of good price, he went and sold all that he had, and bought it. Man would have something contentful, that may be an everlasting ground of rejoycing to him.
(3.) As to true happiness and eternal good, when it is discovered to us, our Inclinations to it are but weak and ineffectual: Without grace we discern it but weakly; for there is a great mist upon Eternity, and the light of Nature being dim, cannot pierce through it, 2 Pet. 1.9. As a Spire at a distance, men see it so that they cannot know whether they see it yea or no; or as the blind man when his eyes were first touched by Christ, he saw men walking like Trees. Again we consider it but weakly, the mind being diverted by other objects: As when we see a man in a crowd, we can hardly take notice of him; so men seldome retire to consider what God offereth them in Christ. When God promised Abraham the Land of Canaan, he biddeth him go and view the length and the breadth of it, Gen. 13.14, 15, 16, 17. So when he promiseth the Kingdom of Heaven, he doth in effect speak the same to us: For certain no man shall enter into that land of promise, but he that hath considered it, and well viewed it, and can lay aside his earthly distractions sometimes, to take a turn in the land of Promise: But few do this; few send their thoughts before them as Spies into that blessed Land, and therefore it worketh so little upon them. And we desire it but weakly, the Affections being prepossessed and preingaged by things that come next to hand, we conceive only a wish or a velleity for this happy Estate, not a serious volition, or a firm bent of heart; and therefore we pursue it but weakly, as Children desire a thing passionately, but are soon put out of the humour: They do not pursue it with that earnestness, exactness, and uniformity, which is requisite. The Soul of the Sluggard desireth, and hath nothing, Prov. 13.4. because his hands refuse to labour, Prov. 21.25. So that this inclination to happiness is neither serious, nor constant, nor labourious: These desires are but desires.
(4.) If they like the End, they dislike the Means. Our Souls are more averse from the Means than from the End. All agree in opinions and wishes about a supream and immortal Happiness; yet there is a great discord in the way that leadeth to it, not so much in opinion as practice. Men like not Gods terms: Esau would have the Blessing, yet sold the Birthright, Heb. 12.16, 17. Indeed in things natural we do not expect the End without the Means; but in things supernatural we do, and so by refusing the Means, we do separate the End, Psal. 106.24. Heaven is a good place, but 'tis an hard matter to get thither; so loath are we to be at the cost and pains: We desire happiness, not holiness. God doth promote those things we naturally desire; but still that we submit to those things we are naturally against. Whatsoever maketh for our selves we are naturally more willing of, than what maketh for the Honour of God: Now if we will not submit to the one, we shall not have the other. We would all be pardoned, and freed from the Curse of the Law, and the Damnation of Hell; but we are unwilling to let go the profit and pleasure that we fancy in Sin.
Secondly, Why this is no more improved, and why we make no better use of it? There are four Causes of it. (1.) Ignorance. To many the Object is not represented; as to Heathens, and to sottish Christians. (2.) Inconsideration. Spiritual Objects must not only be represented, but inforced upon the Will by the efficacy and weight of Meditation, Psal. 1.3. (3.) Vnbelief. They have not a sound perswasion of these Truths, Heb. 11.13. They were perswaded of them, and embraced them: They had not a Ghess, but a sound Belief. (4.) Vnsubjection of will, Rom. 8.7. Because the carnal mind is enmity against God: For it is not subject to the law of God, neither indeed can be. 'Tis easier to cure their Errours, than to mortifie their Affections.
VSE, Oh do not rest in desiring to be happy; there is no great matter in that; the Damned would have the Door opened to them: But desire Grace, Psal. 119.5. Rom. 7.23. desire it prevalently, so as not to be put out of the humour; as Children would fain have something when they are in pain, but are pleased with Rattles or any Toy. If your vain Delights abate not, this desire will do you no good. Desire it so as to labour for it, yea, so as to make it your main business, Psal. 27.4. yea, to part with all for it, Mat. 13.46. This is the way to be happy indeed.
Doct. 3. That 'tis a dreadful misery to be disowned by Christ at his Coming. I know you not.
1. Consider who may be disowned. Many that profess respect to Christ, and may be well esteemed of in the Visible Church; many that cry Lord, Lord; many that have eat and drunk in his presence. There is a great deal of difference between the Esteem of God, and the Judgment of the World. Many whom we take to be forward Professors, yea, many that have great gifts and imployments in the Ministry, and with great success, Mat. 7.22. If only Pagans, or only prophane Persons were damned, or the opposite party to Christ, it were another matter; there were not such cause of fear: But those of Christs Faction, many that profess to know him, but were never subdued by the power of his Grace, Joh. 11.2, 3, 4. Christ doth not know, because he doth not love them.
2. The misery of being disowned. (1.) This disowning is the Act and Sentence of a Judge. If it were the frown of a bare Friend in our misery, it even cuts the Heart in sunder; but when a neglected Saviour shall become an angry Judge, when his favour hath been slighted long, then he will stir up all his wrath: When 'tis kindled but a little, blessed are all they that put their trust in him, Psal. 2.12. (2.) 'Tis the disappointment of an Hope. They supposed he meant to own them, and therefore put in their Plea. There is an hope that will leave ashamed, Rom. 5.5. (3.) 'Tis the Cause of all other Misery: Poena damni maketh way for poena sensus. Here we care not for him, so long as we can be well without him. It may be now you esteem it nothing to have a frown from Christ in the day of his patience; but then, Depart ye cursed.
VSE, Oh let this make your more serious for the time to come. Do not grieve the Spirit any longer, Eph. 4.30. Do you receive and own Christ when others refuse him, and you will be owned by Christ, Luk. 12.8, 9. And I say unto you, whosoever shall confess me before men, him shall the Son of man also confess before the Angels of God. But he that denyeth me before men, shall be denyed before the Angels of God.