which whoever has a real claim to lead or guide the sheep must enter in. He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep.

John the Baptist, for instance, had entered by the appointed door. He had directed the people to Jesus, as possessed of power which he himself had not, as entitled to honour which he could not claim: as the predicted "Lamb of God, who should take away the sin of the world." The Pharisees, on the contrary, used all their authority to disparage Jesus. They refused His testimony, denied his miracles, contradicted his doctrines, and agreed that if any should confess that He was the Christ, he should be put out of the synagogue.

Hence He lays down a rule by which the shepherd of the sheep may be at all times known. He that entereth in by the door is the shepherd of the sheep he that, like St. Paul, desires to know nothing among them "save Jesus Christ, and Him crucified;" as the "only name under heaven given among men, whereby we may be saved." This is to enter in by the door. And to such the porter openeth. Their is way prepared by the Spirit of God, who disposes many hearts to listen to their teaching; the sheep hear the voice of such a shepherd and are led by him. He goeth before them in the way that they should choose, and they follow him :-they are followers

of him as he is of Christ: they know his voice, for it is that to which they are accustomed: but they know not the voice of strangers, who use another tone, or speak a different language.

Such is the agreeable contemplation presented to us by the parable. It is an interesting sight to observe a flock of sheep going quietly on their way; not driven by violence, or harassed by noise; but slowly moving onwards, with their shepherd before them, carrying perhaps a lamb in his bosom, or gently leading those that are with young. From time to time they linger a while, and graze by the way side: but still he is leading them forward, and they are making progress towards the spot where he intends them to remain. And this sight, pleasing in itself, becomes still more so when it is compared with the minister of the gospel, to whom is committed the charge of Christ's sheep in this sinful world. He calleth His own sheep by name, and leadeth them out. Are any missing? Any needing his peculiar care? He answers the prophet's description (Ezek. xxxiv. 16) and "seeks that which was lost, and brings again that which was driven away, and binds up that which was broken, and strengthens that which was sick." And when he putteth forth his own sheep, he goeth before them. He directs and leads, but does not drive them : he goes before them in whatsoever things are true, and honest, and just, and pure, and lovely, and of good report: "by pureness, by know

ledge, by long suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God." And thus he conducts

them "through the wilderness like a flock," proceeding onwards to a safe retreat, to a never failing pasture, to an undisturbed fold; into which "the chief shepherd" is already entered, and is watching to preserve his sheep, now scattered in this world of trial, and waiting to receive them into a world of safety and of joy. There they shall "neither hunger nor thirst, neither shall the heat nor the sun smite them." " For through all eternity, "the Lamb which is in the midst of the throne shall feed them, and shall lead them into living fountains of waters :" and the shepherd and the sheep shall rejoice together.

6. "This parable spake Jesus unto them; but they understood not what things they were which He spake unto them.

7. "Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.

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

9. "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.

10. "The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly."

Here our Lord represents Himself still more clearly as the door of the sheep: the only en

1 2 Cor. vi. 6.

2

Is. xlix. 10.

trance, by which either the sheep or the shepherds can enter into the heavenly fold. All who were used to claim authority, and exercise it over the people, were thieves and robbers: came for their own benefit, not for the sheep's sake: came to steal, and to kill, and to destroy to counteract, not to serve the great purposes of Divine mercy, which desired that they might have life. These, if they could, would prevent this: they neither enter in themselves, nor suffer others to enter in. To such the true flock will not listen; they have none of the qualities which entitle them to be heard.

But Christ is the DOOR, both to the shepherds and to the sheep. By Him both "have access by one Spirit unto the Father." By Him if any man enter in, he shall go in and out, and find pasture. He shall have freedom and comfort: freedom of soul, and grace to supply every need. And such is the liberty wherewith Christ makes men free, and such the abundant blessings which they enjoy, whilst they continue within His fold. Whether they are the shepherds, to whom the charge of the flock is entrusted, or whether they are the flock, under their earthly shepherd's care, they go in and out and find pasture: they are in a state of safety, delivered from spiritual want and harm. The Lord, "the great Shepherd of the sheep," has them under His charge: they shall not be destitute. "He maketh them to lie down in green pastures: He leadeth them beside the still waters.

He restoreth their soul: He leadeth

them in the paths of righteousness for his name's sake. Surely goodness and mercy shall follow them all the days of their life; and they shall dwell in the house of the Lord for ever." 3

LECTURE LXV.

CHRIST REPRESENTS HIMSELF UNDER THE FIGURE

OF A VINE.

JOHN xv. 1,

2.

1. "I am the true vine, and my Father is the Husband

man.

2. "Every branch in me that beareth not fruit He taketh away: and every branch that beareth fruit, He purgeth it, that it may bring forth more fruit."

A NATURAL image is here used, to explain a mysterious truth, by comparing it with what is more familiar. It is a mysterious truth, that the disciples of Christ should derive their spiritual existence and nourishment from Him: that He should dwell in them; that they should be one with Him, and He with them. But there is a fact in nature to which it may be compared; the dependence of a branch upon its stem: especially when a branch is taken from its parent tree, and grafted into the stock of another, and becomes one with that other, and receives its nourishment and vigour from it. Our Lord seizes upon this image: led, perhaps, to do so,