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SERMON XLIX.

Preached on a Communion Sabbath.

JOHN X. 11.

I am the Good SHEPHERD: the Good SHEPHERD giveth his life for the Sheep.

THOUGH Christ is in every view precious to them that believe, yet some of the characters which he sustains, presents him to us in a milder light than others, and render him comparatively more lovely and estimable. And amidst the variety of titles given him in Scripture, there is perhaps none more expressive of condescension and grace, than that which he is pleased to assume in my text.

As many of the Jews were shepherds by occupation, language of this description would be obvious to them all. And they who were enlightened by the Spirit of God, would not only perceive the propriety, but likewise relish all the sweetness of this endearing designation.

To us, indeed, an allusion to the pastoral life can hardly appear with equal beauty and strength. Many circumstances of resemblance would strike those who were acquainted with rural affairs, which must necessarily be supposed to escape our observation. But though we cannot trace them all with a critical exactness, yet by the light which the Scriptures afford us, I hope I shall be able to bring as many proofs of our Lord's care and tenderness, as may suffice to illustrate the propriety

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of the allusion, and show with what justice this title of the Good Shepherd is claimed by our Redeemer.

I BEGIN with that to which our Lord himself appeals in the text. "I," says he, "am the good Shepherd: the good Shepherd giveth his life for the sheep."

It was a signal proof that David gave of his care and tenderness, when he ventured his life for the sake of his sheep, and encountered a bear and a lion in their defence. But though the attempt was hazardous, it was not altogether desperate; he had hope of success, and actually prevailed. Besides, the charge committed to him was his father's property, part of which would one day fall to his own share: so that his personal interest was connected with the preservation of it; for if the flock decreased, his part of the inheritance would have been diminished in proportion.

But our blessed Lord had no inducement of this nature. His interest was in no shape connected with our welfare; his glory and happiness were independent of us. He could neither be enriched by our homage, nor impoverished by the want of it. Besides, we had forfeited all title to his protection, and, by the most wicked and unprovoked rebellion, had rendered ourselves the objects of his just displeasure. Yet such was his free and unmerited goodness, that he not only hazarded his life in our behalf, but voluntarily resigned it, that we might live through him. "All we like sheep had gone astray," says the evangelical prophet, "we had turned every one to his own way." But "he was wounded for our transgressions, he was bruised for our iniquities;" or, in the language of the New Testament, "He who knew no sin" became a sin-offering for us; the just One suffered for the unjust, "that he might bring us to God." Had our case been merely unfortunate, like that of a

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weak and harmless lamb seized by a lion, whom it could neither resist nor avoid, pity might have inclined a generous heart to attempt something for our deliverance. But our misery was the effect, not of weakness, but of voluntary wickedness. We chose it in its cause. We sinned, though we were forewarned that death would be the issue. We were not caught by surprise, but deliberately surrendered, or rather sold, ourselves to the adversary. Yet in this situation, when we had nothing to invite, far less to deserve, his regard and affection, did the blessed Jesus fly to our relief; and descending from the throne, put on the form of a servant, that in our place he might suffer and die on this earth which he had made.

Besides, the fatal deeds which forfeited our happiness were sins committed directly against himself. It was his own law we transgressed, his own royalty we invaded; we fought against him with his own arms, and joined in confederacy with his most inveterate enemies. So that every obstacle that can be imagined lay in the road of mercy; the blackest ingratitude, the most outrageous insolence; in a word, all the circumstances were united which could aggravate our guilt, and inflame the wrath of him against whom we sinned; and conspired to render our punishment not only a righteous, but even a wise and necessary exercise of severity, for vindicating the honour of the Sovereign, and for maintaining the credit and influence of his government. Nay, as the threatening was published before the penalty was incurred, truth as well as justice demanded the execution of it.

Such were our circumstances, when this Friend of sinners, but the enemy of sin, came upon the wings of love to save us. "Deliver them," said he, "from going

down to the pit," and against me let the sword of justice be unsheathed. Here was goodness, generous, disinterested goodness, that never had, and that never can have, a parallel. "Scarcely for a righteous man will one die, peradventure for a good man some would even dare to die;" but who hath ever heard of one dying for an enemy? Or if such a prodigy could be found among men, yet the generosity even of this person would fall infinitely short of the example in my text. Such a one might be said to resign a life; but then it is a precarious, dependant life; a debt payable on demand; a lease revocable at pleasure. A mere creature can give away nothing that is properly his own, because he has nothing but what he received. Whereas our dearest Lord not only died in the room of enemies, but by dying resigned a life that, in the strictest sense, was his property: for so he says in the 18th verse of this chapter, "I have power to lay down my life, and I have power to take it up again." He had an estate of his own, (so to speak) an original, and therefore an absolute right to his life. This, as it gave merit and efficacy to his death, so it qualified him to exhibit that mystery of love, which angels contemplated with increasing wonder, when he assumed our nature, and became our Shepherd, and in that character gave his life for the sheep.

But did the blessed Jesus stop here? Did he merely restore sinners to a capacity of happiness, by expiating their guilt, and paving the way for their return to God? Or, to carry forward the allusion, does the good Shepherd satisfy himself with rescuing his sheep from the jaws of the lion, and then leave them to their own conduct, to find the road back to the fold from whence they had strayed? No-For in the

2d place, He also becomes their Guide; and, as it

is beautifully expressed in the 23d Psalm, "He leads them in the paths of righteousness for his name's sake."

How amiable does he appear when introduced by Ezekiel, speaking after this manner: "Behold I, even I, will both search my sheep, and seek them out: as a shepherd seeketh out his flock, so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the dark and cloudy day. I will seek that which was lost, and bring again that which was broken, and strengthen that which was sick." Of the same mild and gracious import is that tender representation in the prophecy of Isaiah: "He shall feed his flock like a shepherd; he shall gather the lambs with his arms, and carry them in his bosom and gently lead them that are with young." In allusion to these prophetical descriptions of the Messiah, our Lord himself hath declared in the New Testament, that, "the Son of man is come to seek and to save that which was lost," And having in this chapter assumed the title of a Shepherd, he says in the 16th verse, "Other sheep I have, which are not of this fold, them also I must bring, and they shall hear my voice."

And indeed this exercise of his pastoral office is no less necessary than it is kind; for such is the enmity of our hearts, such the perverseness of our natures, that after all he has done without us, to bring us to God, yet if his spirit did not work within us, none of us would ever think of returning to him. "The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Accordingly Paul reminds the converts at Ephesus, that till Christ quickened them, they too were "dead in trespasses and sins, and children of wrath even as others." Hear the language of our Lord to his disciples of every tribe of men, "Ye have not cho

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