Sermons Volume 2, Matthew 25 · Sermon 20
SERMON XX.
MATTH. XXV. v. 32, 33.
And before him shall be gathered all Nations; and he shall separate them one from another, as a Shepherd divideth his Sheep from the Goats.
And he shall set the Sheep on his Right Hand, but the Goats on the Left.
WE now come to the second General, the presenting the parties to be Judged; and there we have,
1. The Congregation, And all Nations shall be gathered before him.
2. A Segregation:
(1.) As to Company; He shall seperate them one from another, as a Shepherd divideth his Sheep from the Goats.
(2.) As to place and posture; And he shall set the Sheep on the right hand, and the Goats on the left.
First, The Congregation: All the Dead shall rise, and being risen, shall be gathered together into one place, or great rendezvous. According to the Analogy of Faith, we may gather this point:
Doctrine, That in the general Iudgment, all that have lived from the beginning of the world, unto that day, shall without exception from the least to the greatest, appear before the Tribunal of Christ.
This Point will be best Illustrated and set forth to you, by considering the several distinctions of Mankind.
(1.) The most obvious distinction of Mankind, is of grown Persons and Infants: And if all these are presented to the Judgment, it will go far in the decision of the point that we have in hand; grown Persons are those whose Life is continued to that Age wherein they come to the full use of reason; Infants are those that die before they are in an ordinary way capable of the Doctrine of Life: Now for grown Persons, the Scripture is written purposely for them; and sheweth that they shall be Judged according to the dispensation they are under: as to Infants or lesser Children, the Case is more difficult and obscure. 'Tis likely that all shall rise in the Stature and Condition of grown persons, that is to say, in such a State of Body and Mind, as they may see, and hear, and understand the Judge: When they were born, they were born with a rational Soul, which though according to ordinary course lyeth Idle for a while, and doth not discover its self in any humane and rational actions, 'till the Organs be fitted and matured; yet that it should be still buryed in the Body, and perpetually sleep, as being hindred by its Organs, or Instruments of operation, Reason will not permit us to conceive; because, 'tis contrary to its natural aptness and disposition, as also the end of its Creation. We cannot conceive that God should form the Spirit in Man which is Immortal, in a Body, in vain, and to no purpose; therefore Children shall rise again: we know God hath made a difference between Infants: The Scripture seemeth to extend the merit of Christs death to his Church, Eph. 5.26, 27. And that Infants of Believers, are born Members of the Church, is out of question: To be sure, the Covenant taketh in our Children together with us. Gen. 22.7. I am thy God, and the God of thy seed. And those that never lived to disinherit themselves of that blessing, we have no Reason to trouble our selves about them: God is their God, and knoweth how to instate them in the Priviledges of the Covenant. Look, as we judge of the Slip, according to the Stock upon which it groweth, till it live to bring forth Fruit of its own; so we judge of Children, according to the Parents Covenant, till they come to Years of Discretion to chuse their own way, and declare what have been God's Counsels concerning them. The Parents sprinkling the Blood on the Door-posts, saved the whole Family. 'Tis very reasonable therefore to think, that Infants, born in the Church, dying Infants, obtain Remission of original Sin by Christ, what-ever become of others: For what Reason have we to judge them that are without? 1 Cor. 5.12. And if God vouchsafe some the Remission of that Sin which they have, out of his Mercy and Grace in Christ, they must in the Resurrection be in that State, that they may enjoy Eternal Felicity. The Sum of the whole Matter is, That in this great Congregation Children shall appear as well as Parents: But Children, dying Children, are reckoned to their Parents as a Part of them, or as an Appendage and Accession to them, whose Condition is likely to be the same with theirs, as to Glorification, and Acceptance to Life: And with the Condition of others we meddle not, but leave them to God. The Scripture is sparing of speaking of them, to whom it speaketh not. God speaketh more fully to grown Persons, as those with whom he dealeth and treateth in the Gospel: He is not bound to give us an Account, how he will proceed with others; yet for Godly Parents Comfort, he hath more fully revealed his Mind concerning their Children, than the Children of Infidels, or wicked and open Enemies to his Truth. What he may do to them as to their Original Sin, we cannot easily pronounce as to ther Condemnation or Absolution. Many alledge indeed, that they have an evil Heart, and a Nature that they would despise the Gospel, if they had lived to receive the Offer of it. I Answer, 'Tis true, they are by Nature Children of Wrath, as all are, Ephes. 2.3. and the Gospel telleth us, who are the Serpentine Brood of a transgressing Stock; but how far God may shew Grace to them, we know not: But for what they would do afterwards, that can make no Argument in this Case. For God being a most just, and most equal Judge, doth not judge his Creature for what is possible, and future; but only for things that are past, and actually committed. He punisheth nothing but Sins; but things that are not, cannot be Sins. We crush Serpents for their venomous Nature, before they have actually done us any Harm: So may God destroy Children; but that he doth not alwayes do it, plain Experience manifesteth.
(2.) The next Distinction is of those, whom Christ shall find dead or alive at his Coming. Those that are dead, shall be raised out of their Graves, and have the Spirit of Life restored to them, that they may come to Judgment: Those that are alive, shall undergo a Change like Death: 1 Cor. 15.51. We shall not all sleep, but we shall all be changed. These Bodies, as thus qualified, cannot brook the State of the other World. Now, there will be found both Good and Bad alive, at Christ's Coming: If all the Faithful were dead before, there would be some Time when God would have no Church upon Earth. Now, 'tis foretold in the Scriptures, that the Kingdom of Christ, which consists in the Church, shall endure for ever; and that of his Government there shall be no end: As no Intermission, so no Interruption. That therefore it may not be interrupted, some Believers there must be, even in the very last Times, by whom the Kingdom of Christ may be continued in this World; and come to joyn with the other Part of Christ's Kingdom, that is in the other World. Therefore, the Apostle telleth us, Thess. 4.16, 17. The Dead in Christ shall rise first, and then we which are alive and remain, shall be caught up together with them in the Clouds, and meet the Lord in the Air; and so for ever be with the Lord. On the other side, all the Wicked shall not die; for the Man of Sin is to be consumed with the Brightness of his Coming: Now, how shall the Brightness of his Coming comsume him, if he were already abolished, with all his Adherents and Followers?
(3.) The third Distinction is of Good and Bad: Both sorts shall come to receive their Sentence; onelyonly the one come to the judgement of Condemnation, the other to the judgement of Absolution. Joh. 5.28, 29. They which are in the Grave shall hear his voice, and shall come forth, they that have done good unto the Resurrection of Life, and they that have done evil to the Resurrection of Condemnation. The Word is clear in this Point, That both the Godly and Wicked shall live again, that they may receive a full Recompense according to their wayes. None of the Godly will be lost, but shall all meet in that general Assembly; nor shall any of the Wicked shift or shun this day of appearance, but both shall at the Call of Christ be brought before his Judgment Seat: The godly rejoycing to meet their Redeemer, and the wicked forced into the presence of their Judge! who could otherwise wish, that Hills and Mountains might cover them. So Acts 24.15. I believe the Resurrection of the just and unjust; not aequabiliter boni: For Matth. 5.45. For he maketh his Sun to rise on the evil and on the good, and sendeth his rain upon the just and unjust. Let us answer some places for the good. Joh. 3.18. He that believeth in him, foreign —is not judged: That is, with the Judgment of Condemnation, so we render it; and foreign. Joh. 5.24. He that believeth on him shall not come into condemnation: Yet for Absolution they come. On the other side, some of the Ancients denyed the wicked's entering into Judgement, Psal. 1.5. The ungodly shall not stand in judgement, (the latter clause expounds it) nor Sinners in the Congregation of the righteous. This is the great Birdle upon the wicked, when they are serious: They fear more the Resurrection from the Dead, than Death it self.
(4.) The next Distinction of men whom Christ shall judge, are Believers and Vnbelievers. To Believers we reckon all those that lived not only in the clear Sunshine of the Gospel, but those also to whom the Object of Faith was but more obscurely propounded: To those that lived before the Flood and after the Flood, as well as those that lived in Christs time, and after the pouring out of the Spirit. Abel, and Enoch, and Noah, are mentioned in the Chronicle and History of Faith, Heb. 11. as well as Abraham, Isaac and Jacob, and Believers of a latter Stamp and Edition. And among Unbelievers are reckoned, all those that through their own obstinate Incredulity rejected the divine Revelation made to them; as well those that neglected the great Salvation spoken by the Lord himself, as the World of Vngodly in Noah's time. 1 Pet. 3.20. who were disobedient when Noah preached Righteousness to them, or laid open the way of Life and Salvation to them. Indeed it concerneth most those that have the Gospel clearly preached to them, but others are not excused. In short, this Distinction will bring in several ranks of men.
1. Some that have heard of Christ, and of the Grace of God dispensed by him: These shall be judged by the Gospel tenour and Dispensation, which clearly sets forth all men to be Sinners, and therefore to have deserved Eternal death; and that there is no Name under Heaven whereby men can be saved, but by the Name of Jesus, Acts 4.12. And the great Question propounded to them, is, Whether they have believed in Christ, yea or no: Mark 16.16. They that believe not, shall be damned. They are condemned upon a double account; partly by the Law, and partly by the Gospel. Partly by the Law, because they being under the Wrath and Curse of God, would not embrace the Remedy: Besides, the Sentence of the Law standeth in full force against a man, if he cometh not to Christ to get it repealed. Joh. 3.18. He that believeth not, is condemned already; and the Sentence is ratified in the Gospel: Joh. 3.36. He that believeth not the Son, shall not see Life, but the Wrath of God abideth on him. To their other Sins they added Unbelief, which is an hainous Crime; yea, the great damning Sin, 1 Joh. 5.10. Those that say they Believe, are to prove the truth of their Faith, by the Power it hath upon their Hearts and Practice: Jam. 2.6, 7, 8. Rev. 20.21. If that hath drawn off their Hearts from worldly Vanities, and fleshly Lusts, and engaged them to live unto God, in the new and heavenly Life.
2. All that have heard of Christ, have not the Gospel alike clearly made known unto them: To some he is preached clearly, and purely, and without any mixture of Errors, that have any considerable Influence upon the main of Religion: Others are in that Communion in which those Doctrines are as yet taught, that are indeed necessary to Salvation; but many things are added, which are indeed pernicious and dangerous in their own nature: So that if a Man should possibly be saved in that Profession, he is saved as by Fire, 1 Cor. 3.13. And 'tis a strange escape; as if one had Poyson mingled among his Meat, the goodness of his Digestion, and strength of Nature might work it out, but the Man runneth a great hazard. As the Papists acknowledge Christ for the Redeemer, and Mediatour between God and Men: They own his two Natures and Satisfaction; though they mingle Doctrines, that strangely weaken these Foundations. The Turks deny not Christ to be a great Prophet; but they deny him to be the Son of God, and the Saviour of the World, and the Redeemer of Mankind; and wickedly prefer their false Prophet before him. The Jews confess there was a I…sus, the Son of Mary; that gave out himself in their Country of Judea, to be the Messiah, and gathered Disciples; who from him, are called Christians: But they call him an Impostor, question all the Miracles done by him, as done by the Power of the Devil. Now, all these shall be judged by the Gospel, which is so proudly and obstinately rejected by them. The Spirit shall convince the World of Sin, because they believe not in me, Joh. 16.9. he hath so proved himself to be the Christ, the Son of God, the great Prophet, and true Messiah; that their rejecting, and not believing in him, and his Testimony, will be found to be a great and damning Sin, both in its self, and as it bindeth their other Sins upon them; however their Judgment shall be lighter or heavier, according to the diversity of their Offence, and the invincible Prejudices they lie under. The Corrupters of the Christian Religion, because they have perverted the Truth of the Gospel to serve their Interests, (Ambition, Avarice, or any Humane Passion) their Doom will be exceeding great. 2 Thess. 2.10, 11, 12. And with all Deceivableness of Vnrighteousness in them that perish; because they received not the Love of the Truth, that they might be saved. And for this cause God shall send them strong Delusions, that they should believe a Lie: That thy all might be damned, who believed not the Truth, but had pleasure in Vnrighteousness. To poyson Fountains was the highest way of Murther, to royle the Waters of the Sanctuary, to mangle Christ's Ordinances, is a Crime of a high Nature. The Jews that rejected Christ in so clear Light of Miracles, Joh. 8.24. Christ saith, If you believe not that I am he, ye shall die in your Sins; it maketh the Judgment the more heavy upon them. Others to whom Christ is less perspicuously revealed, shall have a more tolerable Judgment: For the clearer the Revelation of the Truth is, the more culpable is the Rejection or Contempt of it. For there is no Man that heareth of Christ's Coming into the World, suffering for Sinners, and Rising again from the Dead, and Ascending into Heaven; but is bound more diligently to enquire into it, and to receive and embrace this Truth. Carnal Christians, their Profession condemneth them: They are inexcusable; they deny in Works, what in Word they seem to acknowledge.
3. Some lived under the Legal Administration of the Covenant of Grace: To whom two things are propounded;
1. The Duty of the Law.
2. Some Scriptures and obscure Beginnings of the Gospel.
They shall be judged according to that Administration they are under; either for violating the Law, or neglecting the Gospel, or those first Dawnings of Grace which God offered to their View and Study. Indeed the Law was more manifest; but the Gospel was not so obscure, but they might have understood it. Therefore, God will call them to an Account about keeping his Law; by which who can be Justified? Or whether by true Repentance they have fled to the Mercy of God, which by divers wayes was then revealed to them; and have owned the Messiah in his Types? Psal. 145.2. Enter not into Judgment with thy Servant; for in thy Sight shall no Man living be Justified. Psal. 130.3, 4. If thou shouldst mark Iniquities, O Lord, who shall stand? But there is Forgiveness with thee, that thou mayest be feared. Which if not clear; they shall be condemned not only for not keeping the Law, but also for neglect of Grace. Though their Unbelief and Impenitency be not so odious as theirs is that lived under a clearer Revelation; yet a grievous Sin it was, which will bring Judgment upon them.
4. There are some that have no other Discovery of God, but what they could make from the Courses of Nature, and some Instincts of Conscience; as meer Pagans. The Apostle having told us of the Righteous Judgment of God, Rom. 2.5. and how managed, Vers. 6, 7, 8. and how aggravated, the Jew first, and then the Gentile; he then concludeth, Vers. 12. For as many as have sinned without the Law, shall perish without the Law; but as many as have sinned in the Law, shall be judged by the Law: That is, the Jews; as the other is to be understood of the Gentiles: To whose notice no Fame of Christ, or the Law of Moses could possibly come. To perish without the Law, is to be punished; and Punishment followeth upon Condemnation, and Condemnation is in this Judgment. Therefore, Pagans and Heathens, that lived most remote from the Tydings of the Gospel, and Divine Revelation, must appear before Christ's Tribunal, to be judged. But by what Rule? He telleth us, Vers. 14, 15. For wh…n the Gentiles, which have not the Law, do by Nature the things contained in the Law; these having not a Law, are a Law to themselves: Which shew the Work of the Law written upon their Hearts; their Conscience also bearing Witness, and their Thoughts th…m an while accusing or excusing one another. They knew themselves to have sinned by that Rule; by the natural Knowledge of God, and some sense of their Duty impressed upon their Hearts: Nature it self told them what was well or ill done. The Law of Nature taught them their Duty, and had some Affinity with the Law of M…ses: And the Course of God's Providence taught, that God was placable; which hath some Affinity with these Gospel Rudiments, and first Strictures. Therefore, the Goodness and Long-suffering of God should lead them to Repentance, Rom. 2.4. Surely then, the Impenitency of the Jews will meet with an heavy Condemnation, according to the Proportion of Clearness in their Revelation.
5. Men of all Conditions; high and low, rich and poor, mighty and powerful, or weak and oppressed, Kings, Subjects; Revel. 20.12. I saw the Dead, both small and great, stand before God. No Rank or Degree in the World, can exempt us. These Distinctions do not ou…-live Time; they cease at the Graves Mouth: there all stand upon the same Level, and are of the same Mould. To bridle the Excesses of Power, the Scripture often telleth us of the Day of Judgment; how the great Men of the Earth shall tremble, and the Hearts of the Powerful then be appalled! Revel. 6.15, 16, 17. They shall then understand the distance between God, and the Creature, when his Wrath and Terrour is in its Perfection: Who can stand, when he is angry? Psal. 76.7. 'Tis a wonder, Men will live in a way Controversie with him, and are so little moved at it! No Wrath so considerable, as the Wrath of the Lamb! When their Mediator is their Enemy, none in Heaven or Earth can befriend them: Those that, in the Thoughts of Men, are most secure, Ring-leaders to others in Sin, that swear and swagger, and bear down all before them, and persist in their Opposition to Christ with the greatest Confidence; will be found the greatest and most desperate Cowards then! Now these Gallants ruffle it, as if they would bid defiance to Christ, and his Wayes: Oh! how pusillanimous and fearful then? Appear they must, though they cannot abide it: What Torture do they endure between these two, The necessity of Appearing, and The impossibility of Enduring! Oh! the Great Ones then would gladly change Power with the meanest Saint. Then they know what an excellent thing it is to have the Favour of God, and of what worth and value Godliness is; and how much a good Conscience exceedeth all the Glory of the World; and what an Advantage it is to have Peace made with God.
6. Not only some of all sorts, or of all Nations, but every individual Person. In one Place the Apostle saith, All of us, collectivè, 2 Cor. 5.10. in another Place, distributivè, Every one of us, Rom. 14.12. Not only all, but every one: Not all, shuffled together in gross; but every one, severally and apart, is to give an Account of his Wayes and Actions to God.
VSE. If these things be so, That all Places shall give up their Dead, and all those Nations that differ so much one from another in Tongues, Rights, and Customs of Living, and distance of Habitation, shall be gathered together into one Place, and not left scattered up and down the World; there are many wayes to shift Mens Courts and Tribunals, (they may fly the Country, or bribe the Judge) but there is no shunning the Bar of Christ: Oh then! let the Thought of this make us more watchful and serious!
1. In this Judgment there is no Exemption: For all summoned, small and great; and whether they will or no, they shall be gathered together: The Faithful shall willingly come, as to Absolution; the Wicked shall be violently halled, as to Condemnation.
2. There is no Appearing by a Proctor, or Attorney; but every one, in his own Person, must give an account of himself to God.
3. No Denying: For the Books shall be opened, Revel. 20.12.
4. No excusing or extenuating: For Christ will judge the World in Righteousness, Act. 17.31. according to terms of strict Justice.
5. No Appealing: For this is the last Judgment. No suing out of Pardon, or no Time of shewing Favour: For this is too late; the Day of Grace is past; Sinners are in termino: Their Work is over, and now come to receive their Wages. Oh then! Now let us take care, that this day may be comfortable to us: God's Children have more cause to look, and long for it, than to dread it.
Secondly, We now come to the Segregation; and there, First, As to Company: He shall separate them one from another, as the Shepherd divideth between the Sheep and the Goats. In these Words there is,
(1.) A Point intimated and implyed: That Christ is represented as a Shepherd, and the Godly as Sheep; but the Wicked as Goats.
(2.) There is a second Point expressed: That though there be a Confusion of the Godly and Wicked now; yet at the Day of Judgment, there will be a perfect Separation.
For the First of these: That Christ is represented to us under the Notion of a Shepherd.
So he is called, Zech. 13.7. Awake, O Sword, against my Shepherd: I will smite the Shepherd, and the Sheep shall be scattered. And 1 Pet. 2.25. But are now returned to the Shepherd, and Bishop of your Souls.
First, A Shepherd among Men is one that is not Lord of the Flock, but a Servant to take care of them, and charge of them. This holdeth good of Christ, as Mediator; for he is God's Elect Servant, the Servant of his Decrees: The Flock are his, not in point of Dominion, Right, and original Interest; but in point of Trust and Charge: So Christ is Lord of the Faithful as God; but as Mediator he hath an Office and Service about them, and is to give an Account of them to God, when he bringeth them home, and leadeth them into their Everlasting Fold. Joh. 6.37. to 40. with 1 Cor. 15.24, 25. Heb. 2.13. Behold I, and the Children, which God hath given me. Jude 24. Now unto him that is able to keep you from falling, and to present you faultless before the Presence of his Glory. And Col. 1.22. To present you holy, and unblameable, and unreproveable in his sight.
Secondly, The Work of the Shepherd is to keep the Flock from straying, to choose fit Pasture, and good Laire for them; yea, not only to fodder the Sheep, but to drive away the Wolf. To defend the Flock, is a part of his Office; as David fought with the Lyon, and the Bear, and slew them for the Flock's sake. All these concur in Christ, as you may see, Psal. 23.1, 2, 3, 4. The Lord is my Shepherd, I shall not want. He maketh me to lie down in green Pastures; He leadeth me besides the still Waters. Thy Rod and thy Staff they comfort me. There is guarding, and feeding, and defending: So Joh. 10. there is Leading, Vers. 3, 4. then there is Feeding them, Vers. 9. and Defending them, Vers. 12, 27, 28, 29.
Thirdly, Christ is not an ordinary Shepherd: He is, foreign, The good Shepherd, Joh. 10.11. And, Heb. 13.20. foreign, The great Shepherd of the Sheep. And, 1 Pet. 5.4. foreign, The chief Shepherd: When the chief Shepherd shall appear, &c.
(1.) He is the good Shepherd: Other Shepherds are said to be good, when they perform their Office well, or quit themselves faithfully in the discharge of their Trust. But besides the resemblance in these Qualities, there are certain Singularities in Christ's Office, that denominate him the good Shepherd.
1. A good Shepherd is known by his Care and Vigilancy: If he know the State of his Flock, Prov. 27.23. This Resemblance holdeth good in Christ: He hath a particular Care and Inspection of every Soul that belongeth to his Flock; Calleth his Sheep by Name, Joh. 10.3. He hath a particular exact Knowledge of every one of them, their Persons, their State, their Condition, their Place, their Countrey, their Conflicts, Temptations and Diseases: 2 Tim. 2.19. The Lord knoweth who are his. Joh. 13.18. I know whom I have chosen. Though there be so many thousands of them scattered up and down in the World; yet he is acquainted with every individual Person, every single Believer, and all their Necessities; John, James, Thomas. As the High-Priest carried the Name of the Tribes upon his Bosom; so hath Christ the Names of every one that belongeth to God's Flock, engraven upon his Heart; though they may be despicable in the World, mean Servants, employed in the lower Offices of the Family: Psal. 34.6. This poor Man cryed unto the Lord. Poor Soul! he lieth under such Temptations, encumbred with such Troubles, employed in such an hard Task and Service; my Father gave me a charge of him; I must look to him. Luk. 15. we read, that when one was missing, he left all to look after the stray Lamb. His Knowledge is Infinite.
2. The goodness of a Shepherd lieth in his Pity and Wisdom, to deal tenderly with the Flock, as their State doth require: so is Christ a good Shepherd by reason of his tender respect, and gentle Conduct. Isa. 40.11. He shall feed his Flock like a Shepherd; he shall gather the Lambs with his Arm, and carry them in his Bosom; and shall gently lead those that are with young. He guideth his People with Dispensations suitable to them: In his Life-time he taught them, foreign, He spake the Word unto them, as they were able to hear it, Mark 4.33. As Jacob drove as the little ones and Cattel were able to bear, Gen. 33.14. He calleth to work and suffering, according as he giveth Grace and Strength, 1 Cor. 10.13. Proportioneth their Temptations according to their Growth and Experience. He sendeth great Tryals after large Assurances, Heb. 10.32. As Castles are victualled before they are suffered to be Besieged: There is a sweet Condescention in all his Dispensations, to every ones State and Condition.
3. The goodness of a Shepherd lieth in a constant performing all Parts of a Shepherd to them: Ezek. 34, 15, 16. I will seek that which was lost, bring back that which was driven away, bind up that which was broken, strengthen that which was sick: But I will destroy the Fat, and the Strong, and feed them with Judgment. There is all necessary Attendance and Accommadation conducing to the Safety and Welfare of the Flock; to protect them from Violence from without, to prevent Diseases within, to keep them from straying by the Inspirations of his Spirit, and the Fence of his Providence; (Blessed be God, that sent thee to meet me this Day, saith holy David,) and to reclaim and reduce them when strayed. It were endless to instance in all.
4. There is this Particularity in this good Shepherd, of which there is no resemblance found in others: Joh. 10.11. I am the good Shepherd, that giveth my Life for the Sheep. He doth not only give Life to them, but his own Life for them, by way of Ransom. This is a Flock purchased by the Blood of God, Act. 20 28. He came from Heaven to find out lost Sheep; left a Palace for the Wilderness, and the Throne for the Fold. David was called from the Sheep-hook to the Scepter; but Christ from the Scepter to the Sheep-hook! Lost Man had never been found, if Christ had not come from Heaven to seek him: We were forfeited, and therefore to be ransomed; and no Price would serve, but Christ's own Blood.
5. There is this peculiar in this good Shepherd, that he maketh us become the Flock of his Pasture, and Sheep of his Fold, Psal. 100.3. When other Shepherds have the Sheep delivered into their Hands, he searcheth up and down for them in the Woods and Desarts: Where-ever they are scatterd abroad, a Lamb here, and a Lamb there; Free Grace findeth them out. Ezek. 34.4. I will search out my Sheep, and seek them out. Z…ph. 3.10. I will look after my Dispersed from beyond the River of Aethiopia. In the farthermost and unknown Countries in every Land, Christ knoweth where his Work lieth, though it may be but One in a Village, in the midst of Wolves and Swine. He maketh them to be what they are not by Nature; turneth and changeth Swine into Sheep, and Wolves into Lambs.
(2.) He is the Great Shepherd. 1. Great in his Person, the Son of God; Dominu… exercitum, fit Pastor Ovium, saith Bernard; The Lord of Hosts is become the Shepherd of the Flock: He needed us not, if he had delighted in multitudes of Flocks and Heards, there are ten thousand times ten thousand Angels that stand about the Throne; He needed not leave his Throne and die for Angels, as for us: And, 2. He is Great in regard of the excellency of his Gifts and Qualifications: He is King, Priest and Prophet; in the Pastoral relation he manifesteth all his Offices; he feedeth them as a Prophet, dyeth for them as a Priest, defendeth them as a King; never Sheep had better Shepherd; Redimet preciosè, Pascit cautè, Ducit solicitè, Collegat securè: Jacob was very careful, yet some of his Flock were lost, or torn, or stollen, or driven away; but it cannot be so with Christs Flock, we are safe as long as he is upon the Throne. 3. Great, in regard of his Flock; He is the Shepherd of Souls, millions of them are committed to his charge, and one Soul is more worth than all the world.
(3.) He is the Chief Shepherd: Though he doth imploy the Ministry of men to feed his Flock under him, yet doth he keep the place and state of Arch-shepherd, and Prince of Pastours, as the chief Ruler and feeder of his Flock, from whom all the under Shepherds have their Charge and Commission, Math. 28.19, 20. their Furniture and Gifts, Eph. 4.8, 11. Upon whose concurrence dependeth the Efficacy and Blessing of the Ordinances dispensed by them, 1 Cor. 3.6, 7. And to Him they give an Account, Heb. 13.17. as he doth to God. Now, this is a great Comfort, that Christ taketh the prime Charge of the Flock. Some thrust in themselves, but he will require his Flock at their Hands.
VSE. Let all this encourage you, to look for your Supplies by Christ: He professeth, by special Office, to take charge of you; and you may be confident of his Care and Fidelity. Besides his Love to the Flock, he is bound as God's Shepherd: B… Distrust you carry it so, as if Christ were unfaithful in his Charge and Office. When you come to the Ordinances, you do directly cast your selves upon Christ's Pastoral Care, to feed you to Everlasting Life; and he will give you Strength and Refreshing: Only be not lean in Christ's Pasture; nor faint, as Hagar near a Fountain.
Secondly, The Godly are as Sheep.
(1.) Sheep are Animalia gregalia; such kind of Creatures, as naturally gather themselves together, and unite themselves in a Flock. Other Creatures we know, especially Beasts of Prey, lively singly and apart; but Sheep are never well, but when they come together, and live in a Flock. Such are Christians, and such as are Partakers of an Heavenly Calling. 'Tis unnatural for them to live alone: They feed in Flocks, Heb. 10.25. Man by Nature is foreign; he hath a Nature, that is apt to make him gather into a Community and Society. We are social, not only upon Interest, as weak without others; but upon natural Inclination: We have a desire to dwell and live together, Eccles. 4.10. The Voice of Nature saith, 'Tis not good to be alone: So 'tis true of the new Nature; there is a Spirit of Communion, that inclineth them to some other, and to joyn with them.
(2.) Sheep, they are innocent and harmless Creatures: They that belong to Christ, are not Bears, and Tygers, and Wolves, but Sheep; that often receive Harm, but do none. Christ was holy and harmless, Phil. 2.9. and so are they.
(3.) Sheep and obedient to the Shepherd: The meek and obedient Followers of Christ, are like Sheep in this, who are docile and sequacious. Joh. 10.4. He goeth before them, and they know his Voice. And, Vers. 16. Other Sheep must I bring in also; and they shall hear my Voice. And, Vers. 27. My Sheep hear my Voice; I know them, and they follow me. All Christ's Comforts, in all Places, and all Ages, have the same Properties, and the same Impression.
(4.) They are poor dependant Creatures: They are ever attendant on the Shepherd, or the Shepherd on them.
1. Because of their erring Property. They are Creatures plient to stray; but being straved, do not easily return. Swine will run about all Day, and find their way home at Night. Domine, errare per me potui, redire non potuissem, saith Austin. Christ bringeth home the stray Lamb upon his own Shoulders, Luk. 15. And Psal. 119.176. All we, like Sheep, have gone astray. If God leave us to our selves, we still shall do so.
2. Because of their Weakness: They are weak, and shiftless Creatures; unable to make Resistance. Other Creatures are armed with Policy, Skill, or Courage, to safeguard themselves; but Sheep are able to do little for themselves: They are wholly kept in dependance upon their Shepherd, for Protection and Provision. All their Happiness lieth in the good Wisdom, Care and Power of the Shepherd. Wolves, Lyons and Leopards need none to watch over them. Briars and Thorns grow alone: But the noble Vine is a tender thing, and must be supported, pruned and dressed. The higher the Being, the more necessitous, and the more kept in dependance. There needs more care to preserve a Plant, than a Stone; a Stone can easily aggregate, and gather Moss to its self. There needeth more Supplies for a Beast, than a Plant; and more Supplies to a Man, than to a Beast.
Thirdly, The Wicked are as Goats.
They are as Goats both for their Vnruliness and Vncleanness: Unruliness; th… have not the Meekness of Sheep, are ready to break through all Fence and … So a wicked Man is yokeless. They are also wanton and loathsom; 'tis a … sort of Animal, than the Sheep: Therefore chosen to set forth a wicked and ung… ly Man.
The Second Point expressed, is this: That though now there is a Confusion of Godly, and Wicked, as of Goats and … in the same Field; yet then there shall be a perfect Separation.
There will not then be one of one sort, in company with the other: Psal. 50 5. He will gather his Saints together. And Ezek. 34.17. I will judge between … and Cattel, the Sheep, and the Goats. Psal. 1.5. The Vngodly shall not stand in the Judgment, nor Sinners in the Congregation of the Righteous. When the Saints meet in a general Assembly, not one bad shall be found among them. … together in the same Kingdom, in the same Village, in the same visible Church, in … same Family; yet then a perfect Separation.
The Reasons are briefly these two:
(1.) The Judges Wisdom and Perspecuity.
(2.) His Justice.
They that will not endure them now, shall not then abide with them in the same Fellowship.
1. VSE. Here is Comfort to them that mourn under the degenerate and corrupted State of Christianity. The Good and the Bad are mixed together; many times they live in the same Herd and Flock: 'Tis a trouble to the Godly, that all are not as they are: And we feel the Inconveniency; for the Carnal Seed will malign the Spiritual, Gal. 4.29. But God will distinguish between Cattel and Cattel. Discipline indeed is required in the Church, to keep the Sound from being infected; and the Neglect of it, is matter of Grief. But the Work is never perfectly done, till then: Then there is a perfect Separation, and a perpetual Separation, never to mix more.
2. VSE. This may serve to alarum Hypocrites. Many hide the Matter from the World, and themselves; but Christ shall perfectly discover them, and bring them to Light, and shew themselves to themselves, and all the World. All their shifts will not serve the turn. Here are mixed together the Sheep and the Goats, the Chaff and the solid Grain, Tares and Wheat, Thorns and Roses, Vessels of Honour and Dishonour. Many do halt between God and Baal. A Man cannot say, They are Sheep or Goats; neither do they themselves know it. Therefore, it calleth upon us to make our Estate more explicite: Yea, many that seemed Sheep, shall be found Goats. Then 'twill appear, whether they are Regenerated to the Image of Christ, or destitute of the Spirit of Sanctification, yea or no: Whether they loved God above all, or continued serving the Flesh, making it their End and Scope.
3. VSE. Are we Sheep or Goats? There is no neutral or middle Estate. Is there a sensible Distinction between us, and others? then we shall have the Fruit and Comfort of it at that Day. 1 Pet. 2.25. Ye were as Sheep going astray; but now are returned to the Bishop and Shepherd of your Souls. We all should look back upon our former Courses, betaking our selves to Jesus Christ, seeking to enjoy his Favour and Fellowship; submitting to him as our Ruler and Guide; resigning up ourselves to be at his Disposal, both for condition of Life, and choice of Way and Course. I say, when by his powerful Grace we are thus brought back from our sinful Way and Course, and made to follow him as our Lord, we are his Flock, and he will mind us. Time was, when you did run wild, according to your former Fancies, and the bent of your unruly Hearts; and were wholly Strangers to God; and could spend Dayes, Nights, and Weeks, and Months, and yet never mind Communion with him: But now the Business of your Souls, is to give up your selves to him, to take the Way which he hath prescribed to Everlasting Glory. Resolve no longer to live to your selves, but to be under his Discipline.
Secondly, As to Place: He shall set the Sheep upon the Right Hand, and the Goats upon the Left.
In the Right Hand there is greater Strength, and Ability, and fitness for all kind of Operations; therefore that Place is counted more honourable. So Christ himself is said to sit down at the Right Hand of God the Father: That is to say, hath obtained the highest Place of Dignity and Power, above all Angels and Men, in Bliss, Honour and Dominion.
Doctrine, The Godly shall be placed honourably at the Day of Iudgment, when the Wicked shall have the Place of least respect.
A Type and Figure of this we have in Moses his Division of the Tribes; some were to stand on Mount Gerizim to bless the People, some on Mount Ebal to curse: Those born of Jacob's Wives put upon Mount Gerizim, those of his Servants on Mount Ebal; Reuben excepted, who went into his Father's Bed. The Saints, in their Measure, enjoy all the Priviledges that Christ doth. Now the Father saith to the Son, Psal. 110.1. Sit thou at my Right Hand: So they have chosen the best Blessings: 'tis said, Psal. 16.11. At thy Right Hand are Pleasures for evermore. And Prov. 3.16. Length of Dayes is in her Right Hand. They love God, and are beloved of Him: They honour God in the World. 1 Sam. 2.30. They that honour me, I will honour.
VSE. Let us then encourage our selves, when we are counted the Scurff, and Offscouring of all things: We shall not alwayes be in this Condition, but Christ will put Honour upon us in sight of all the World.