[1.] As they fall under the purposes of his grace. So it is said, 2
406 SERMONS UPON MATTHEW XXV. [SER. IX.
Tim. ii. 12, ' The Lord knoweth them that are his.' This is also in scripture called his fore-knowledge : Rom. viii. 29, ' Whom he did foreknow, them he did predestinate to be conformed to the image of his Son ; ' 1 Peter i. 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, John xvii. 6, put them into his hands, to be justified, sanctified, and finally saved. This is ' the foundation of the Lord that standeth sure.'
[2.] 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 it is said, Ps. i. 6, ' The Lord knoweth the way of the righteous, but the way of the wicked shall perish ; ' John x. 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. iv. 9, ' But now after that ye have known God, or rather are known of God.' He assigneth the work of conversion to God's 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.
[3.] It is put for his rewarding grace ; and so he is said to know, or not to know. To know his people : 1 Cor. viii. 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,' Luke xii. 8 ; but others he will not own. See Mat. vii. 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 Luke xiii. 25-27, ' 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. MaXkov 8e t?}? <yeevr}<; tovto, &c, saith Chrys- sostom ; these words are more cutting and grievous than hell itself, ' I know you not.' Well, these three sorts of knowing must be dis- tinguished.
The first is this, that Christ hath a particular and exact know- ledge of all the elect, and who they are that shall be saved, wherein he will not be disappointed : John xiii. 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.
Vers. 11, 12.] sermons upon matthew xxv. 407
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 show 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 castaways there may be a desire of entering into the joys of everlasting life.
Thirdly, From Christ's reply, 1 shall show 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, Luke ii. 14 ; 2 Cor. vi. 2. Now the time of life is uncertain : James iv. 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 ourselves without delay or fore-slowing. We know not how soon opportunity will be over. It cannot be done too soon, it may be done too late : and therefore it is good to be on the surest side. Ludovicus Capellus telleth us, out of Kabbi Jonah's book of the Mystery of Eepentance, that when a dis- ciple 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.xxvii. 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 despatch, lest it be too late before we go about them. Oh ! woe to us if God should call us off before we have minded coming to him, and walking with him.