Several Works, Work 2 · Part 12
Verſe 12.
But he anſwered and ſaid, verily I ſay unto you, I know you not.
HEre is the ſad Cataſtrophe of all the hopes of the Hypocrite in the Parable, and that wherewith I ſhall conclude my thoughts upon this Text; they would not be beaten off, though the door was ſhut againſt them; they come and bounce againſt it, with a Lord, Lord, open to us; to you, who are you, that I ſhould open the Gate now it is ſhut upon you? upon what acquaintance ſhall I do this for you? you are ſtrangers to me verily, I ſay unto you, I know you not. In this ſimilitude is held out to us the doom of Hypocrites, and ſuch as are not found ready for the coming of Chriſt; Or if you will, rather the reaſon of the doom; the door was ſhut upon them, before they are excluded heaven, there is no entrance, there is a repulſe; and here the reaſon of it is given, as there in Mat. 7. Depart from me, ſaith he, which is equivalent, it is as much as the ſhutting the door at leaſt, if not more; the ſame reaſon is there given for it, I know you not. So that here ſeems to be two or three things note-worthy in theſe words: I will ſpeak briefly to them, and diſmiſs all, winding it up in one application.
Firſt, That many that profeſs to know Jeſus Chriſt, and to be his people, yet are not known of him; he knoweth them not.
Secondly, Such as he doth not know, ſhall not enter; the door is ſhut againſt them; and when they plead to have it opened, they have a denial, which is preſuppoſed, and (as I may ſay) included in the exceptive particle but; Lord, Lord, open to us, But he anſwered, I know you not; therefore I will not open the door to you.
Thirdly, Whatever formal Profeſſors may delude themſelves with, as if known of God, then it ſhall be declared to them, that he knoweth them not.
For the Firſt, That many that profeſs Jeſus Chriſt, and to know him, yet are never known of Chriſt; That this is ſo, I think the Text is as clear as the noon-day; as for theſe fooliſh Virgins, they did go forth to meet the Bridegroom, had their Lamps, took pains to trim them when they were out, and you ſee they have a Lord, Lord, in their mouths, at the very laſt, and yet ſaith our Saviour, ſaith the Bridegroom, I know you not; do but add that other Text, and there will need no more proof; and that is in Mat. 7. Many ſhall ſay unto me at that day, Lord, Lord, open to us; juſt as here, as if the door was ſhut upon them there as well as here; but what is it they plead? O ſay they, We have propheſied in thy name, and done many wonderful works, wrought miracles in the name of Chriſt; thou haſt eat and drank in our ſtreets; ſurely prophecying and working miracles in the name of Chriſt, will amount to as much as profeſſion of him; they muſt needs have his name called upon them, that could do ſuch things in his name: and yet mark the return, Depart from me, I never knew you: never knew you, not before time, nor ſince the world began did I know you; but chiefly I never knew you, (that is to ſay) when your profeſſion was at the higheſt, when your Grace was moſt green upon the houſe-top, then I knew you not, therefore now I know you not.
Here I ſhall only endeavour to open to you what is to be underſtood by Chriſts knowing of a ſoul, and ſo come to the next Note from the words, becauſe I would haſten to an end.
Firſt then, it is not to be underſtood, as if the Lord did not underſtand the wayes of an Hypocrite, and ſee the cloſe contrivances of his heart, as if he did not know who they are: and properly to ſpeak of knowledge, it is not the paint of the ſepulchre can hide the rottenneſs within from his al-ſeeing eye; it is not the fair Ier. 17. 9.leaves that can deceive him, and cover the rottenneſs of the root from him; did he not underſtand Judas from the beginning, and knew he was a white Devil, a ſon of perdition, though he followed him as his Saviour? well were it for Hypocrites, if in this ſenſe the Lord did not know them; and ſurely their hearts do ſo conclude with thoſe Atheiſts in the Pſalm, The Lord beholdeth it not, and is there knowledge in the moſt high? but thus Pſal. 73. 11.he doth know them, and that appears plainly by his not knowing of them, as afterwards we ſhall mention; and that appears by his declaration to them, that he knoweth them not; he knoweth full well to whom he ſpeaketh this fearful ſentence, but this is but the firſt.
Secondly, Yet after the manner of men, foreign yet we muſt underſtand it, foreign, he may be ſaid not to know them. I know you not, you are ſo deformed and diſ-figured, ſo utterly unlike the men you were when you came out of my hands, that I know you not. As Jobs friends when they came unto him, his viſage being ſo marred with the affliction, it is ſaid, they knew him not; which ſome underſtand as a weak affirmative, (that Iob 2. 12.is to ſay) they ſcarce knew him; is this Job their ancient friend? Is this Naomi? they ſcarce knew her to be the ſame perſon that formerly, ſhe was ſo altered; paint will exceedingly deform Ruth 1. 19.them that uſe it, they ſay; but ſure I am, Hpyocriſie is the greateſt deformity, it is the picture of Satan, who changeth himſelf into an Angel of light, and therefore after the manner of men, we may look upon this ſpeech of Chriſt as thus, I know you not, you have ſuch ſtrange apparrel on, you have ſuch paint, ſuch deformity, ſo ugly have you made your ſelves, I know you not.
Thirdly, He is ſaid not to know them, in that he doth not approve of them; in this ſenſe knowing perſons and things is often taken, Pſalm 1. The Lord knoweth the way of the upright, the righteous, he approveth of it, though this be not all in that expreſſion, as by and by you ſhall ſee; but this is one thing, He deligheth in his way, he knoweth his people, at the laſt day, as he knoweth not Hypocrites, and this is part of it, Well done, good and faithful ſervant, &c. he approveth of them. And ſo the Mat. 25. 21.Jews, that is, One inwardly and circumciſed in heart, whoſe praiſe Rom. 2. 29.is not of men, but of God; he is approved to God, and approved by God. So the Apoſtle Paul, That evil which I do, I allow Rom. 7. 15.not; foreign, I know not, (that is to ſay) I approve not of it. I judge and condemn my ſelf for it; I would not do it, becauſe I allow not of it: and to come nearer, even to the ſame uſe of the expreſſion, applyed to God himſelf, They ſet up Kings, but I Hoſ. 8. 4.knew it not, ſaith the Lord, it was not by me, by my advice, I approved not of it; They would needs have a King, and I yielded 1 King. 11. 13.to them indeed, but it was in wrath and diſpleaſure; I never knew it, (that is to ſay) never approved of it: elſe he did underſtand it, and reproved them for it alſo at that very time by the Prophet Samuel. And by Jeroboam, though there was his diſpoſing hand in it, and in a way of providence he gave the ten Tribes to him, yet he approved not of their revolting; the people had no command from him, nor did they ſtay for it, to ſeparate from the houſe of David.
Fourthly, He is ſaid to know men, when he not only approveth of them in their wayes, but loveth and favoureth them; and not to know them, when he doth not love them nor favour them: as we are ſaid to know God, when we love him, and keep his commandments; ſo he is ſaid to know us, when he loveth us; and ſo that may be underſtood, He that loveth God, is known of God; (that is to ſay) is loved of him, favoured of him: For he 1 Cor. 8. 3.that loveth me, my Father will love him, and I will love him, and manifeſt my ſelf to him. In the Hebrew Verbs of knowledge, Ioh. 14. 21.affection is included: and the ground of this ſeemeth to be, becauſe we know Love breedeth familiarity, and familiarity breedeth knowledge and acquaintance: and ſo on the contrary, where no love, there is eſtrangedneſs, and that ends in a not knowing of a Perſon; ſo then, he knoweth not many that profeſs, (that is to ſay) he loveth them not.
Fifthly, This knowing here ſpoken of, may be alſo an owning of them for his own; an acknowledging of them: You only have I known, (ſaith the Lord) of all the People and Nations of the earth, and Amos 3. 2.therefore I will not paſs by you unpuniſhed; (that is to ſay) I have owned you of all the families upon the earth: you have been taken for my family: I have owned you, and therefore you ſhall be ſure to be viſited with the ſtripes and rods of men, not to deſtroy. So ſaith he to Moſes, I know thee by name; (that Exod. 32. 12. & 17.is to ſay) I acknowledge thee, and own thee in a neer manner indeed; therefore that place of Amos is no more then that of the Apoſtle, I chaſtiſe every ſon whom I receive: this knowing them Heb. 12. 6.then, may be ſuch an acknowledging of them for his own, they never were his children, never given of his Father, nor came to him, and therefore he acknowledgeth them not as his in ſo near a relation.
Sixthly, He knoweth them not by experience, (as I may ſay) he hath had no experience of them, they never came to him, to touch him, that vertue might go forth from him to heal them, and pardon them, and therefore he knoweth them not, (that is to ſay) he never had a touch of faith from them, whereby they are ſaid to know him, for then he ſhould have known them, and have known that vertue went forth from him to heal them; he had no acquaintance with them, they never acquainted themſelves with him, but their hearts were alway eſtranged and far from Jeſus Chriſt: though they drew near with their lips, their hearts never touched one with another; they reſted in ſomewhat elſe, as gifts and miracles, and therefore he knoweth them not by experience of communion with him, and letting out his healing Mat. 7. 23.power upon them.
Seventhly, and laſtly, He knoweth them not, (that is to ſay) he careth not for them, nor their ſouls, to defend them, ſave them: let them do what they will, be regardeth them not: As in that firſt Pſalm, The Lord knoweth the way of the righteous, but the way of the ungodly ſhall periſh: by the oppoſite, there it appeareth, that Gods knowing the way of the righteous, is to keep it from periſhing, the antecedent including the conſequent many times in the Hebrew, and ſo the periſhing of the way of the ungodly, the Conſequent including the Antecedent, his not knowing of their way, or elſe it is all on…, Thou haſt known my ſoul in adverſity; this is one part of the meaning, thou haſt had a care Prov. 12. 10. Ioh. 10, 27.of me in ſix and ſeven troubles, to ſee that no more were laid on then I could bear, to keep me that the Spirit that thou haſt made did not fail &c. ſo the righteous man knoweth the life of his beaſt foreign he knoweth it, he is tender of it, to keep it; and ſo ſome underſtand that, my ſheep hear my voyce, and I know them, and they follow me, and I give them eternal life, I will know them to eternal life; now many profeſſors he knoweth not, that is to ſay, he regardeth them not what becometh of them, let them ſink or or ſwim, ſhift for themſelves, take their own courſe, he regardeth them not.
Now who theſe are among profeſſors that the Lord knoweth not, I believe you eaſily underſtand; they are ſuch as are meerly formal, have a Lamp and no Oyl, a form and no power. But ſo much for this firſt.
Secondly, The next Note from the words, you may remember was, That ſuch as he knoweth not, ſhall never enter into this Marriage-Feaſt, the door is ſhut upon them; and th…s is given as a reaſon, wherefore our Saviour would not open it to them upon their crying Lord, Lord; but he anſwered and ſaid, I know you not, there is no reaſon you ſhould expect to have the door opened, for I know you not; and ſo in that of Matthew, if he know them not, he ſends them away from him, Depart from me, for I know you not.
Firſt, Becauſe many that profeſs Jeſus Chriſt, yet are very ſtrangers to him, and he to them, and therefore they ſhall not have the door opened to them, they never knew him, nor he never knew them, there was never any acquaintance; now ſtrangers that we never ſaw, who uſeth to admit to a Marriage-feaſt; they are the familiars and favorites; if Jeſus Chriſt knew them not, ſurely they are ſtrangers, for he knoweth all his own children, his own ſheep, let their condition be what it will, under never ſuch deſertions and cloudings, and queſtionings of his love, he knoweth them: A woman may forget her children, but God cannot forget his people, if once acquainted with them; he writes their names before him; yea, upon his very heart they are written, whither nothing can come to blot them out; now many a profeſſor is a meer ſtranger to Jeſus Chriſt, though he throng upon him, yet never toucheth him, he never had a ſight of Chriſt, a touch of him, is a ſtranger to the righteouſneſs of Chriſt, to the holineſs of Chriſt, to the joy, and peace, & Kingdom of grace, and therefore ſurely he will not admit them, he knoweth them not it is no place …or ſtrangers, but …or favourites; they muſt be friends of the Bridegroom, that muſt hear his voyce, & behold his bea…ty, & rejoyce in it for ever, which every profeſſor, alas is not.
Secondly, Becauſe of the pride of heart, which indeed is the great root of the former eſtrangedneſs of many a profeſſor from Chriſt, and Chriſt from them; what was the reaſon the Prodigal would feed upon husks rather then go to his Father? O his ſtomack was too big to acknowledge his failing to his father, as long as ever he could hold out; and you ſee it plainly in the poor woman that had ſpent all ſhe had upon the Phyſitian, a ſtout heart would not down while ſhe had a peny. And ſurely you ſee you ſee here theſe fooliſh Virgins, they never went to Chriſt for oyl, but up and down where they could beg or buy of any body, they were too ſtomachful and ſlout; ſo the Apoſtle, They ſubmitted not to the righteouſneſs of Chriſt, as if it were an Rom. 10. 2. and 3.act of ſubmiſſion and ſelf-emptying indeed, as it is to cloſe with the righteouſneſs of another, to be righteous and ſtand before the Lord in; this they would not do, they would have heaven by their own works, or never have it: ſo the fooliſh Virgins would have oyl ſowewhere ſhort of Chriſt▪ or they would go without, and ſo they do. Ah, we are proud beggers, proud of rags filthy rags; and the Lord knoweth the proud indeed, but it is afar off, he will never admit them to the neareſt comm…nion with himſelf for ever, therefore he will not open to them. This is the caſe of many a profeſſor, who will ſpin his own web, and …lk by ſparks of his own kindling, and not by the light of God, they will to their Herb to heal them, and not to Chriſt the Phyſitian of their ſouls; and therefore if they be ſo ſtout, let them take what followeth, he will not regard them, he knoweth them not near, as his friends, but afar off.
Thirdly. They are all of them workers of iniquity, and therefore he will not know them; he approveth them not, he careth not for them, he will not admit them. David that had but a ſpark of the holineſs that is in Jeſus Chriſt, the holy one of God, Pſal. 101. 4. 119. 115.and God equal with his Father, he would not know a wicked perſon, Depart from me ye workers of iniquity, away with you, I am not company for you, I am a companion to all that fear God, both ſmall as well as great, though he were a King; and a vile perſon he contemned, be he as great as he would, away with him from me, what communion can light & darkneſs have? can they dwell together? ſurely no: Depart from me, I know you not, ye workers of iniquity; into that holy place none that defileth can enter: now in this we may underſtand two things. (1.) That they do work iniquity, ſome ſin they live in, if not many, notwithſtanding their profeſſion of Chriſt, and therefore they are workers of iniquity. (2.) That the very form of godlineſs and all their ſhew, is but a working of iniquity.
Firſt then, they are workers of ſome iniquity or other, and that either, in an outward groſs manner, as groſs hypocrites, or elſe more cloſely and inwardly, as cloſe hypocrites, and yet they are workers of iniquity, and the Lord Jeſus will not know them, nor own them. Firſt then, for groſs hypocrites ſuch as have their hands full of blood, full of bribes, their houſes are builded by wrong, and their chambers by unrighteouſneſ… and yet they bleſs themſelves in being a people to God; ſurely the Lord will not away with this: ſuch are the groſs hypocrites, among us, that will all the week long make a trade of lying in their ſhops, in their callings, of ſwea…ing & forſwearing, of drunkenneſs and adultery, and come and wipe their mouths with the Harlot, and ſay, hey have done no wickedneſs, they are pure in their own eys, yet not waſhed, &c. come upon theſe days and Prov. 30. 20.ſit before the Lord as his people, as if they were delivered to do all theſe abominations; the drunkard will not believe, nor the ſwearer, but they are as good Chriſtians as any, though all have their infirmities, and theirs are no more; well, th…e are lying words you truſt unto, they will deceive you; for ſaith the Lord, Prov. 30. 12.I will not hear when you make many prayers, your hands are full of blood; God doth not regard the ſervices of ſuch a people; he examineth mens hands, to ſee if they be hard with labouring in their iniquities, foreign, if ſo, it is not your words that are ſmo… ther then oyl, that ſhall ſerve your turn, Quid verba cum ſacta videam? to cry Lord, Lord, and yet go and ſerve, and drudge for the Devil, as if he were their good Lord; will not the Lord ſearch this out? O ſurely he will not know ſuch a perſon as this.
(2.) It may be it is more ſecret; there is not an hypocrite but Pſal. 66. 18. 58. 2.he regardeth iniquity in his heart, and in heart he works wickedneſs, if not with his hands; it may be he may waſh his hands with Pilat, but not his heart. O how do mens mouths water after the pleaſures of ſin, the ſtoln waters and bread eaten in ſecret; if Prov. 9. 17.they durſt do it for fear of being diſcovered and aſhamed before men, or for a galled conſcience▪ a ſecret luſt, a ſecret wound which bleedeth inwardly, is not ſo viſible, is as deadly as any other; now, I ſay, be it never ſo ſecret; let Judas cover his Treaſury never ſo cloſe, and Ananias and Saphira their double dealing, their covetouſneſs, it is to no purpoſe; burning lips and a wicked heart, are like a Potſherd covered over with ſilver Prov. 26. 23.droſs, it maketh a glorious ſhew, burning of lips with love, much love ſhewed with it, but the heart is wicked, and therefore baſe as a Potſherd, a veſſel of diſhonour fitted to diſtruction, and ſhall never enter into glory, but be daſht in pieces.
But Secondly, the very form of godlineſs, though in it ſelf materially it be good, yet as they uſe the matter, to make it a cloak for their ſin, a fair skin over, a belly full of Garbidge and Iſa. 1. 13.filthineſs, it is iniquity; it is iniquity ſaith the Lord, even your ſol…mn meetings, Incenſe is an abomination to me, I am weary to bear them. What was the matter? why, they did but flatterwith their mouths, their hearts were not with him, therefore the Lord hated it; this is working iniquity, working out a form of godlineſs with much pains, and ſticking there; the prayer of the wicked is ſin, it is an abomination, it will amount to no more then to filthy garments, filthy rags; and in theſe brethren, the Prov. 28. 9.Lord will not know us: O no, workers of iniquity ſhall not dwel with him, Dine and Sup with him in heaven, the feaſt of new Wine, he will not open to them; and what greater iniquity then hypocriſie? Simulata ſanctitas, duplex iniquitas; an hypocrite when he thinketh he is at the beſt, is at the worſt, then his hypocriſie is at the height, and God will not admit any, he knoweth them not.
Thirdly. Not our part of the Concluſion: that at that day it ſhall be declared openly to hypocrites, that the Lord Jeſus knoweth them not; that is to ſay, that he owneth them not, notwithſtanding all their ſeeming delight in his ways, and their following of him in a profeſſion yet this is the doom they are like to receive, He knoweth them not; this is alſo plain from this Text, and alſo from that in Mat. 7. At that day, that is to ſay, the day of general Judgement, or the day of death, which is every particular ſouls. Dooms day they ſhall ſay, Lord, Lord, &c. and then will I ſay to them, Depart from me, I know you not, I never knew you.
Firſt then, Why is this ſo, that at that day many Profeſſors ſhall have this doom I know you not, I never knew you; it ſhall be thus declared from the mouth of the Lord Jeſus himſelf; it may be taken from the Office of Jeſus Chriſt to be Judge; God hath appointed to judge the world at that day by one, even by Jeſus Chriſt, and therefore he ſhal pronounce the Sentence either with his own mouth, or the miniſtration of Angels; but rather Acts 17. 31.me thinks with his own mouth this word ſhal go forth, which ſhal be as a flaming two edged Sword to enter into the bones & bowels of ſinners, and divide them in ſunder for ever here ſinners are ſhut up under ſin, they have chains of darkneſs upon their hearts already, and hypocrites are lyable to this condemnation, and are held with the cords of their ſins, and then ſhall be the time of the doom, therefore then it ſhall be declared; a Priſoner feareth what the ſentence may be before he cometh to the triall; and ſo hypocrites ſometimes may have ſome foretaſte, ſome fearfulneſs may ſurpriſe them, but they skin it over again; but now it ſhall be declared by the Judge himſelf, he knoweth them not, and therefore they muſt depart from him.
Secondly, For a confirmation of the words of his ſervants, and an everlasting rebuke of their unbelief of his Word by them; for this hath been the meſſage of Chriſt to formaliſts in the mouths of all his Meſſengers, your form of godlineſs will not carry you through all conditions, it will fail you ſooner or latter; your fig leaves will not ſhadow you from the everlaſting burnings, the hope of the hypocrite ſhall periſh and give up the Ghoſt, God loatheth no ſort of ſinners more, though they take themſelves to be highly favoured, yet they are deeply abhorred of God; yet alas, there is ſcarce an hypocrite but hath his ſhifts to put by an hundred ſuch thruſts as theſe, by the Sword of the Spirit, the Word of God, and he hath a deceived heart within him, telling him he hath fruit as well as leaves, though it be not fru…t found from him, and he hath had ſo many teſtimonies of his love to him, he cannot conclude he is a perſon abhorred of God, his hopes are high, he will not believe, not a word faſteneth upon him, and he is apt to think the Miniſter too ſtraite when he goeth to the quick, and tels them, if any iniquity be regarded in the heart, the heart is not right with God, they will not believe, but keep their ſin, and doubt not of their ſalvation: well now the Lord will daſh this preſumption of theirs, the height of unbelief, though they will not ſee their hypocriſie, and their forlorn condition, now he will make them ſee; if the ſervants word will not convince them, his ſhall, and confound them alſo, therefore he pronounceth it with a Verily I ſay, &c. that in the ſinners own conſcience he may be juſtified: you ſee, let Miniſters ſay what they can, be they never ſuch Bonerges, thundring from heaven upon men, yet they will not be beaten off, but at the very laſt come bouncing at the gate of heaven, with a Lord, Lord, open to us. The Miniſters have often enough told them, that when they cry, the Lord would not hear them, they would but appear before the everlaſting burnings to be conſumed; they will not believe, and therefore now the Lord Jeſus himſelf he ſpeaks, he declareth it, and with a full conviction to their conſciences; for he with his Word reacheth the ſoul and conſcience, ſo that now their confidence muſt needs be daſhed, not a word more hath a ſinner then to ſay for himſelf; and to confirm the words of his ſervants, his faithful Meſſengers, they have ſpoken as much as this cometh to before, and it hath been ſlighted, they thought God would be more merciful then thoſe bloody Miniſters are, who wound and ſpare not; but the Lord will now make them know that whoſe ſins they retain, clave non errante, by a right application of the threatnings and terrors of God, not Ioh. 20. 23.one word of theirs ſhall fall to the ground, but that they had the mind of Chriſt what ever you thought of them; that is another Argument.
Thirdly, For a Declaration and Vindication of his own Wiſdom, and Juſtice, and Holineſs; his Wiſdom in that now hypocrites ſhall ſee there was nothing could be hid from his eys, he knoweth through and through, even when they made the moſt dazling profeſſion to the eye of the world, that his piercing eye ſaw through all this, ſaith the ſinner there in that Pſalm, and it is the language of all hypocrites in heart, Tuſh, the Lord Pſal. 94. 7.ſeeth not, neither doth the God of Jacob regard it? doth he look to the thoughts, to a mans ends, the ſecrets of his ſoul? if he carry fair outwardly, will not this paſs the teſt? yea with men: but thou ſhalt know hypocrite, that thou haſt not to do with men, but with God; you may juggle ſo, as to caſt a miſt before mens eyes, but not before his; and though you think you can, yet he will now manifeſt it, that you have all of you been a deceived people, who have thought to deceive him; he will now appear to be a God of wiſdom, and one that ſearcheth your hearts, and will recompence into your boſoms the very ſecrets of your iniquity. And ſo his juſtice and holineſs; becauſe an hypocrite hath flouriſhed long, and hath had the uſe of many common gifts, and flouriſhed in the eyes of men, made a great ſhew, and God hath born with much patience; Juſtice hath been, as I may ſay, aſleep, but now he will repay them into their own boſoms; and ſo his holineſs, Pſal. 50. 21.they thought God was ſuch a one as themſelves, but he will reprove them, and ſet their ſins in order before them. Now he will keep ſilence no longer, that it may appear how he hateth all their hypocriſie that hath been fathered upon him, and men have looked upon them as Saints, yet now his holineſs will endure no longer, but ſhake them off; they ſhall now ſee that ſuch impure hearts he cannot away with, to dwell with them, though with much patience he did bear them here, yet that he never knew them here, never owned them, cared for them here in the very height of their profeſſion.
Fourthly, Becauſe now is the ſeparating time, nothing is hid that ſhall not be made manifeſt, ſaith our Saviour in another place, though chaff may go for wheat, and gilt for Gold, and alchimy for gold, and droſs and tin for ſilver, now they ſhall be ſeparated, it is high time now to unmask the hypocrite, he hath long enough deluded himſelf and others, now therefore he will make it known, himſelf will declare it, to put an end to their falſe imaginations: but enough for this.
Now to wind up all in a word of Application: In the firſt place, then it ſhall be a terrible word to all Formaliſts, all groſs and Ʋſe.cloſe hypocrites; the Lord ſearch you out this day, and make it a word of terrour, a ſhaking in your bones, that you may be ſhaken off your ſecurity. There are two or three things you ſhall ſee that are terrible to you herein, It is your portion, I muſt deliver it to you. Let not any poor trembling child of God catch at the dogs portion, no more then the dogs ſhould at the childrens bread, God would not have ſuch ſadned, nor would I ſpeak any thing to the grief of ſuch as God hath wounded. But for Hypocrites and Formaliſts let me ſpeak it: 1. He knoweth you. 2. Therefore he doth not know you, becauſe he knoweth you. And, 3. He will not know you at that day.
Firſt, I ſay, He knoweth you; that is to ſay, he underſtands you, there are windows of Chryſtal into your breaſts, all is naked before him with whom you have to do; it may be you are a little affected with hearing the death of Jeſus Chriſt, that ſo innocent a perſon ſhould be ſo unworthily, treacherouſly and cruelly handled, and now you take your ſelves to be ſuch as have received the Spirit of grace and ſupplication, and mourn over Chriſt whom you have crucified; and it is nothing but a natural tenderneſs, that would be as much affected or moved with hearing any ſad ſtory of another perſon: Believe it Brethren, whether you ſee this deceit or no, the Lord knoweth it. Your ends are deep in your actions which ſeem to be for Chriſt, and with much ſelf-denyal ſometimes, and yet even then in that ſelf-denyal, there may be an end for ſelf at the bottom, the commanding wheel that ſetteth all a work; it may be this is too deep for any other to diſcern, or for your ſelves ſometimes, yet the Lord ſeeth it, he knoweth all the depth of your heart. You pray, and faſt, it may be, when you are in any diſtreſs, but little think it is for carnal end, for your corn, and wine, and oyl; that you howl upon your beds, you little think, when you pray and ſeek after God, it is for ends meerly that you might ſpend theſe Hoſ. 7. 14.things upon your luſts, that you may appear to be ſome body, be eſteemed among men, be of eſteem among the Saints. Well, Brethren, carry it as covertly as you can, ſo that your own ſouls are juggled into a deluſion it may be, yet be not deceived, God is not mocked; men are apt to be deceived, and think that their ſecrets of ſinning, their bread eaten in ſecret, their morſels under the tongue ſhall never be diſcovered, but the Lord ſeeth all this, he knoweth you throughly, he ſearcheth the hearts, and tryeth the reins of the ſons of men.
Secondly, becauſe he knoweth you, therefore he doth not know you, he approveth not of you; it may be men do approve of you, Pſal. 106. 4.your praiſe may be among the Churches, among the Saints, but yet your praiſe may not be of God, he loveth you not, ſavours you not with that favour that he bears to his people; indeed ſome love Jeſus Chriſt had to the young man in the Goſpel that was but near to the Kingdom of God, he doth not diſallow of a form and profeſſion, it hath its uſe, the leaves of the trees of righteouſneſs they may be for healing to others; an holy profeſſion, and walking to the appearance of others, may Ezek. 47. 12.win others to Chriſt, and yet a man may periſh when all is done; and a profeſſion may ſerve as a Motive to quicken up themſelves to look to the power; if the power of godlineſs be not good and neceſſary, why do men take up a form? and if it be good, why reſt they in a form and neglect it? but if there be no more, he will not know ſuch a man, he doth not know him.
Thirdly, What ever you dream of now, he will pronounce that ſentence upon you at that day, O that dreadful ſentence, that he knoweth you not, he never knew you. Ah dear friends, if the Lord would but ſingle out any one of us, and tell us we are the men, what agonies would it put us into? Ah Brethren, this will make ſinners ears tingle to hear this word from the Lord Iſa. 33. 14.Jeſus: O let fearfulneſs ſurprize the hypocrites; yea I tell you, this will make your hearts to bleed, and your heart-ſtrings crack within you, this will pierce you through with the ſorrows of hell. Ah dear friends, if the voice of his Meſſengers, diſcourſing of righteouſneſs, temperance, and Judgement to come, be ſo great as to make a Foelix, a great man, a ſtout hearted ſinner tremble that was not converted. O what will it be when the Acts 24. 25.ſentence is pronounced againſt them from the Lord himſelf? for while you hear Preachers, though it be terrible when the conſcience is opened, yet there is a Cordial at hand, but when once pronounced by the Lord Jeſus, there is no more remedy; if one word from the Lord Jeſus, when the Souldiers came upon him, and he asked them whom they ſought, I am he, ſaith he; this ſtruck them to the ground; ſouldiers in ſuch Garriſons in Countries Joh. 18. 6.kept by the ſword they were won by, uſe to to be men of ſtouteſt ſpirits, that would dare ſometimes the very Devil himſelf, and yet one word from Jeſus Chriſt's mouth ſtruck them to the ground. O Brethren, ſurely this word of ſentence will ſpeak men not to the ground, but to the lowermoſt pit: It will ſpeak them dumb forthwith, that they have nothing to ſay for themſelves; It will ſpeak them into confuſion and amazement, it will ſpeak them into the flames of hell in a moment: O this roaring of the Lyon of the tribe of Judah, who may abide? If the Law was ſo terrible in the giving, what will it be in the execution? You read how the Mountains ſhook, & Moſes himſelf trembled, but the ſentence of the Law is nothing to the ſentence of the Goſpel, as this condemnation of hypocrites will be; it is to men that have Acts 7. 32.in appearance owned Chriſt, followed him, done much in his name, and yet he will profeſs he never knew them, they pretended acquaintance with him now, but he will never own them.
You then Brethren, that have only a ſemblance of holineſs, you ſeem to have ſomewhat, and have nothing, then ſhall be taken from you that which you ſeemed to have, then your vizard will be pluckt off; you pretend to be friends of Chriſt, and of his people, to be his Father, Brethren and Mother, but now will he profeſs he knoweth you not; you that preach in the name of Jeſus Chriſt, and do not preach for his name, for his glory, but for your own; he will not own you, he will ſay to you, he knoweth you not, you reſt in this your form, this you are ready to plead, and not ſtay your ſelves upon him, he will not know you, O but we do lean upon the Lord: ſo you ſay, but mark that of the Prophet, you lean upon the Lord, and ſay, the Lord is among M…ca. 3. 11.us, and yet they build up Sion with blood, and Jeruſalem with iniquity, the heads thereof judge for reward; and the Prieſts teach for hire: that is to ſay, their tongues may be hired to ſay any thing, paſs any judgement right or wrong, and yet lean upon the Lord; ſay you lean upon the Lord, and yet will be drunk, ſwear, lye, cheat, over-reach, be filthy and unclean, allow your …elves in c…mplative wickedneſs, be ſure the Lord will not know ſuch. Pſal. 66. 18.You that regard any iniquity, never ſo little, never ſo ſecret in your hearts, believe it, the Lord will not own you, he will not know you, he will not here own you, much leſs will he when it cometh …o the judgement. It may be thou mayeſt ſoar a higher pitch in reſpect of parts, and gifts, and confidence, and pretend to live higher then other men, as many men of higher diſpenſations, they ſay now do; but yet as the Eagle, when at the higheſt pitch, hath a learing eye after her prey below; ſo have they ſuch a learing eye, a lingering heart after their iniquity, and their mouths water at it, but for ſhame. O ſurely, Jeſus Chriſt will never own ſuch, fear and tremble at this word, as many as it concerneth. O how will ſuch ſouls be filled with amazement, when they made no other reckoning but to come to heaven; if any men in the Countrey ſhould be ſaved, a man would have thought they ſhould have been the men; they have done much, ſuffered much, 1 Cor. 13. 2.wrought wonders, &c. and yet when all comes to all, the heart was never right with God, and therefore the heart-ſearching Judge will never own them, never care for them, become of them what Mat. 7. 22.will, he will never know their ſouls.
Secondly, then it may be for a ſearching word to poor creatures; O be not deceived, God is not mocked, he knoweth a Balaam to be a Balaam, though he profeſs never ſo much love to Iſrael: And O 1 Cor. 6. 9.if he would give me a houſe full of gold and ſilver, I cannot go beyond the Word of the Lord; And O that my latter end might be as his: Yet the Lord can ſee he is but a wretch for all this: therefore Brethren, I beg of you, that it may be a ſearching word to us all, Whether ever we have known him, or be known of him; have you Gal. 6. 7.ever touched him with the touch of faith, for the pardon of your ſins, for the healing of your corruptions? and have you found healing come from him, yea or no? have you known him, the power of his death, the power of his life, and Spirit, yea or no? Gal. 4. 9.If you have not the Spirit of Chriſt, you are none of his, whoſe ever you be, and he will not own you be ſure, Brethren, for his ſons, for his friends, to admit you to the feaſt, except you be his indeed. Ah dear friends, I doubt many of us will be found Rom. 8. 9.with the fooliſh Virgins, following after the creature, reſting in ſomewhat elſe beſide the Lord Jeſus. Do not think your crying Lord, Lord, will do it, this you may do, and fall ſhort; did not Judas come with his hail Maſter, and kiſs him, and yet his heart full of treaſon againſt him? was this his kindneſs to Jeſus Chriſt? and do not many of us kiſs him, ſalute him with a kiſs of love, and homage or obedience in ſhew, and yet in our lives deliver him up to be ſcourged by our looſneſs of carriage, that there is no difference between us and other men, open the mouths of the wicked, and this conſtantly, and without a returning to him, will he own ſuch a ſoul think you? O how can we be contented to be uncertain in our conditions, leſt when all is done, we ſhould be diſowned, ſhut out at that day.
Thirdly, Then Brethren, let us all labour and be exhorted to it, to ſtudy to approve our hearts to God, more then to men; a needful leſſon to us all, and it will be our wiſdom ſurely; for alas, what if men know us, and own us, and favour us as Saints, and precious people, and Jeſus Chriſt will not know our ſouls, will this countervail? O Brethren ſee to it, that your praiſe be Rom. 2. 29.not of men but of God! O how apt we are to be lifted up and cheared if men think well of us! and dejected if we ſuffer in their breaſts, if they diſown us, to be caſt out of their hearts, would go to our hearts it may be, and we could not be quiet. Alas, what is this to that fearful ſentence, I know you not: If Chriſt diſown us, what is it if all the Saints ſhould own us? and if he own us, what ſhould it diſcourage us, though they none of them own us. O labour to be more inward Chriſtians, and build your comforts upon the ſure mercies of David in Jeſus Chriſt. No matter what is the riſing way in the world, which is the riſing Sun; Look to the mind of Chriſt, keep a conſcience void of offence toward him, and make this your work, to be found in him when all is done, not in your gifts, not in your duties, not in your graces, but in Chriſt. O ſuch a ſoul knoweth the Lord Jeſus, and ſuch a ſoul is known of him, and ſhall be known to all eternity.
Fourthly, Here is an encouraging word to poor doubting ſouls; It may be they are ready to paſs this fearful ſentence upon themſelves, ſooner then many a wretched hard-hearted hypocrite, to whom it properly belongs; No matter man, though thy gifts be not ſo great as another mans, thou canſt do little, or haſt not thoſe ſweet refreſhings and enlargements which another hath; Is thy heart approved to Jeſus Chriſt, canſt thou approve thy ſoul to him, that thou loveſt him? as Peter, Lord thou knoweſt that I love thee; though it may be not ſo much as other Saints do, nor ſo much as the great things he hath done for thee call for; yet thou loveſt him, and wouldſt fain love him more; be of good 1 Cor. 8. 3.…, for thou art known of him: If any man love God, he is known of God. A Judas may be an open profeſſor of Chriſt, and come to him in the day. And a poor Nicodemus at the firſt, dare but come in the night it may be, and was a very ſhallow Scholar in Chriſt's School, which is the diſcouragement of many a poor ſoul. And Judas in the mean time a renowned Teacher of others, and yet behold how the one betrayes the Lord Jeſus, and the other ſticks to him when he was dead, and profeſſeth him openly Joh. 19. 39.at ſuch a time as that, when there was moſt diſcouragement againſt it. O therefore, Brethren, though your grace be weak and little at the firſt, if there be the root of the matter in thee, if thou canſt approve thy heart thou loveſt him, there is nothing in heaven nor in earth thou wouldeſt have in compariſon of him, though thy infirmities be many, temptations be many, thou art a poor wearied creature, it may be with thine own heart, be of good comfort, the Lord Jeſus hath already owned thee, and he will own thee in that day. And me thinks, Brethren, as on the one hand when ſuch bold confident ſouls, that make no other reckoning but of ſalvation, but they reckon without Jeſus Chriſt, when they meet with ſo ſad a diſappointment; in ſtead of an admittance, they meet with I know you not: O how will their hearts dye within them! So on the other hand, when a poor, trembling, doubting Thomas, that it may be knoweth not what to think of himſelf nor his condition, he is ſearching, and trying, and praying, and faſting, and humbling, & running, and preſsing hard forward, and can get little ground of his corruptions, which much diſcourageth him. O he walks tremblingly, leſt he ſhould receive this fearful ſentence at the laſt, that the Lord Jeſus knoweth him not, hath never had any thing to do with him; notwithſtanding all his profeſſion, ſin is in ſtrength, corruption prevails, though it is the bitterneſs of his ſoul. O when ſuch a poor doubting creature that haply many times looks for nothing but a fearful ſentence, depart from me, ſhall have this pronounced, O come thou poor ſoul, I know thee, I have known thee from the beginning of the world; though thou haſt been doubting of my love, yet I know thee; though thou haſt been made black with affliction, and thy viſage ſo marr'd, as others knew thee not, refuge failed thee, no man cared for thee, for thy ſoul, yet I know thee; though thou haſt been wounded Pſal. 142. 4.with many ſins, many temptations, and walked under many a diſcouraged heart, yet I know thee. O how will this be as everlaſting life from eternal death, to ſuch a ſoul▪ So that the ſoul ſhall now have now more place for doubting, the ſatisfaction ſhall come with a mandamus, he will ſpeak ſalvation to the heart, that it cannot refuſe it, the deſire accompliſhed is a tree of life, as hope deferred is a ſickneſs of heart, but now where a man could Prov. 13. 11. …9.ſcarce act hope, as it is the caſe of ſome poor creatures; O when the Lord ſhall againſt their hope, own them, and that to eternity, it will be unſpeakably ſweet, this will fill them with fulneſs of joy and glory for evermore.
But ſo much for this Time and Text.
FINIS.