"8. All that ever came before me are "thieves and robbers: but the sheep did "not hear them.

"g. I am the door: by me if any man enter in, he shall be faved, and fhall go “in and out, and find pasture.

"10. The thief cometh not but for to

fteal, and to kill, and to deftroy: I am

come that they might have life, and that they might have it more abundantly. "11. I am the good fhepherd: the good fhepherd giveth his life for the fheep."

Our Lord, in this and other parables, paints the Scribes and Pharifees, (who had corrupted the law of Mofes and mifled the people by their vain and abfurd doctrines) in their true colors; and this mode was more likely to make an impreffion upon them, than if he had been constantly and openly reproving them: for although their pride and obftinacy would prevent their confeffing it, yet it is impoffible they could have heard these parables without apply

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applying them to themselves and fuffering under the upbraidings of their own confciences. There is a ftriking refemblance between the conduct of the Scribes and Pharisees, and that of the priests and teachers of the people, in the time of the prophet Jeremiah; who, in the twentythird chapter and first and second verses, thus prophefies of them: "Woe be unto "the pastors that destroy and scatter the

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sheep of my pafture! faith the Lord. "Therefore thus faith the Lord God of Ifrael against the paftors that feed my people; Ye have fcattered my flock, “and driven them away, and have not vifited them: behold, I will vifit upon you the evil of your doings, faith the "Lord."

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May the Almighty grant that these threatenings may neitheir be merited nor accomplished, either in this or any future age of the world, for the fake both of the paftor and of the flock! Such must be the fincere prayer of every true Christian,

Our

Our Lord again repeats, as if to impress it the more ftrongly on our minds, that he is the door by which alone we can be admitted into God's favor. Still, however, this would be infufficient; except, having entered into the right door, we pursue that path which our heavenly fhepherd has fo clearly pointed out to us, in his Gospel.

We learn from the Acts of the Apostles, (chap. v. ver. 36. 37.) that, about the time when the meffiah was expected, several different persons offered themselves to the people under that character, endeavoring to beguile and lead them out of the right way, to the endangering their

eternal falvation.

As no lofs is to be compared to that of our foul, fuch wicked impoftors might justly be confidered as the worst of 'thieves and robbers;' but the good fhepherd' leadeth his fheep into peaceful and fecure paftures; provideth for all their wants, and even lays down his life for their service.

How truly applicable is this to our blessed Lord; who not only gave up his life to reconcile us to his offended Father, but has left us, in the Scriptures, a constant and plentiful fupply of heavenly food, and the refreshing streams of his holy spirit to render that food efficacious to our falvation.

Before I quit this part of the fubject, I must be allowed to obferve another remarkable beauty and propriety in the application of the parable we are now confidering, and the leffons we ought to derive from it.

The difciples of Chrift are here defcribed under the chracter of sheep; the most harmless, inoffenfive and patient animals in the creation; which, when carried to the flaughter, or before the shearers, are dumb and make no refiftance.'

Such ought to be the character of every Christian he fhould be diftinguished for meeknefs, humility, and gentleness of manners; the friend of peace, and enemy of ftrife. Were. this always the cafe, how greatly

greatly would it contribute to the profperity and happiness of society! That we may do all in our power to effect fo desirable an end, let us be very attentive, both in our words and actions, to what are generally esteemed as trifles: for difputes and affronts much oftener proceed from things of little or no confequence, than from matters of the greatest importance. To be always ready to fuppose ourselves affronted, or ill-ufed, argues a littleness of mind: true greatnefs of mind will teach us equally to avoid giving offence, or to fuppofe an offence meant to ourselves. When we are really ill-used, the first step we ought to take is, to confider whether we may not have given cause for it; and if we find we have been the least in fault, it then becomes us to correct our own mifconduct: thus fhall we derive benefit from those who are our enemies. The next point to be confidered is, how we ought to conduct ourselves towards those who have, without caufe, done or intended us an injury. And here, I must