of glory." It is a character which is threefold; it is reality, divine and mediatorial.

First,it is reality in Him that is true. How is this? Was this name given Him in reference to numbers of impostors, concerning whom he said, "Many will come in my name and will deceive many, and when they shall say, Lo, here is Christ, or lo, there, believe them not"? Or is He called so in reference to those who denied the truth, the reality of His incarnationwho would make His appearance only visionary? For while some have denied His divinity others have denied His humanity. He was not only divine, but He was truly man. He was a real personage. Thus the Apostles saw and heard and handled 66 This is He that is true, and we are in Him

the word of life. that was true." Or was He called so in reference to the types and shadows that prefigured Him? "He was the bread of life;" He was the true rock whose streams flowed through the wilderness; the true altar; "the true tabernacle which the Lord pitched, and not man"; the true temple in which dwelt "all the fulness of the Godhead bodily." Or was He called so to distinguish Him from error? Everything seemed as nonentity compared to Him. He said, "If the Son make you free, ye shall be free indeed," as if every other freedom was pretence. "My flesh is meat indeed, and my blood is drink indeed," as if all other food was nothing. So those possessing Him are spoken of as having the "true riches," as if all other riches were lies. So with regard to this character given Him in our text. He is called "true." He is elsewhere called "the Faithful Witness." He can be depended upon in all His declarations, in all His threatenings, and in all His promises; whatever He said may be relied upon with absolute confidence. If He said, "Come unto me all ye that labour and are heavy laden, and I will give you rest," it is true, and you will find it even as He said. If He declared, "The water that I shall give him, shall be in him a well of water springing up into everlasting life," this is true of Him, and you will find it even as He hath said, for "the Scripture cannot be broken."

His affection as well as His wisdom prevents His being unfaithful. It is remarkable, therefore, that when He said to His sorrowing disciples, "Let not your hearts be troubled, ye believe in God, believe also in me. In my Father's house are many mansions”—He added, "If it were not so I would have told you." You may be sure I cannot impose upon you; I would not trifle with your love and confidence. "If it were not so I would have told you; I go to prepare a place for you."

Secondly, He is also divine. "He is the true God." He is so in distinction from all false divinities. "By Him were all things created, and without Him was not anything made that was made." Not only were "all things made by Him, but for Him and by Him all things consist." If He upholds all things by the might of His power, and if we are to honour the Son even as we honour the father; if Apostles prayed to Him, "Lord, increase our faith"; if Stephen when dying, “being full of the Holy Ghost," and not likely to be in error, invoked Him, saying, "Lord Jesus, receive my Spirit," and cried with a loud voice, "Lord, lay not this sin to their charge"; if "when God bringeth in His first begotten Son into the world, He saith, And let all the angels of God worship Him"; if this be true, then has He an infinite might in His arm, an infinite perfection in His righteousness, an infinite value in His blood, an infinite love and tenderness in His heart, and this is true.

Thirdly, He is also mediatorial, and "eternal life." How full is the language! Scripture tells us that "God hath blessed us with all spiritual blessings in Christ"; that also "it hath pleased the Father that in Him should all fulness dwell"; that He makes us wise, and righteous, and holy; that "He is made of God unto us wisdom, righteousness, sanctification, and redemption "; not that He strengthens you, but is our strength absolutely. "He is all our salvation and all our desire." And He is our "eternal life." We take it for granted that you believe that there is such a state of blessedness. It is not necessary to prove this, but it may be necessary to remark that this does not mean merely a perpetual existence, or a state of mere immortality, but an immortality having the highest degree of happiness connected with it, for, "Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him." And we are to view this as connected with Him, for Who is the Author of it? "I am come that they may have life, and that they may have it more abundantly." Who is the Keeper of it? "This is the record which God hath given to us, eternal life, and this life is in His Son." Who is the Giver of it? "My sheep hear my voice, and I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand." What is the Substance of it?" And so shall we ever be with the Lord." No wonder then it is called "eternal life." "This is the true God and eternal life."

IV. Here is, lastly, a VERY NECESSARY CAUTION AND ADMONI

TION. "Little children keep yourselves from idols." Nothing seems so absurd as idolatry. One would be ready to suppose that no rational being would fall down before animals and reptiles, saying, "Ye are our gods." One would think it impossible to make an idol and then fall down and worship it. Yet you know how early idolatry commenced, and how widely idolatry spread. The Jews, to whom were committed the oracles of God, always had a propensity to this, and it required a captivity of seventy years to free them from a tendency and attachment to it.

But there is another kind of idolatry; there is an idolatry which is mental and spiritual. For what is idolatry? It is a transfer of something to a creature which belongs to "God over all, blessed for ever"-the transfer of love, or fear, or dependence, or obedience. Some prefer the honour which cometh from men, to the honour which cometh from God; some are lovers of pleasure more than lovers of God; some rest upon their orthodoxy, some upon their baptism, some upon the Lord's Supper. How do such idolize themselves? We may see, therefore, the propriety of the admonition, "Little children keep yourselves from idols."

Let us examine ourselves by the conduct of Our Lord Jesus Christ, and I presume there is not an individual present but would say with John, "We know that the Son of God is come." But do you know Him, and are you in Him? Do you believe in Him that is true? Do you worship Him that is divine? and are you looking to Him for eternal life who is "the only Mediator between God and man?" Perhaps some present are yet strangers to Him. This is an awful thing; while you remain in this state, to what dangers are you exposed! for He tells you in His word, because they are "a people of no understanding, therefore He that made them will not have mercy on them, and He that formed them will show them no favour." It is an awful thing to be out of Christ, because in this state you are exposed to the wrath of Him who is a consuming fire. "But it is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners." He invites us to come to Him, and says, "Him that cometh unto me I will in no wise cast out." If you will repair to Him, you will find a more blessed reception than ever a dear child received from the most affectionate parent. He will receive you to Himself now in a way of grace, and at death in a way of glory, that where He is, there you may be also. But remember, if you have no interest in Him, that He will

be a destroyer instead of a saviour. He is coming again to deal with you. "Behold He cometh with clouds, and every eye shall see Him, and they also which pierced Him, and all kindreds of the earth shall wail because of Him." "Once in the end of the world hath He appeared to put away sin by the sacrifice of Himself, and unto those that look for Him"-God grant that this may be the case with you all!" will He appear the second time without sin unto salvation." Endeavour to gain that state of mind which rises above doubts and fears and distressing apprehensions; endeavour to come to a certainty with regard to your state, till you can say with Job, "I know that my Redeemer liveth;" and with Paul, “I know whom I have believed." Be not only importunate with regard to the things which will prepare you for death, but for that state of mind which will aid you in all your dealings with others, by which you may recommend the Saviour, and be able to say, "That which we have seen and heard declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and with His Son Jesus Christ."

Then, again, remember: If you confess Him before men, He will confess you before His Father and His holy angels; if you deny Him, He also will deny you; if you are ashamed of Him, He will also be ashamed of you. Therefore be openly and unquestionably His. Do not use ambiguous terms, like those who wish to introduce error; not like Isaiah's wizards, who "peep and mutter." Do not be afraid to let it be known to whom you belong, and what you believe. Abandon Him

at once, or hold fast the profession of your faith without wavering, knowing that He is faithful who hath promised. Then whatever lovers others may follow, and however they may divide their affections, show to all around that you love Him, that His love is shed abroad in your heart, "who died for you and rose again;" not only that you love Him, but that you love Him supremely, that you have no idols who rival Him. Remember, that you do not love Him unless you love Him above all; that He hath said, "He that loveth father or mother more than me, and he that loveth son or daughter more than me, is not worthy of me." He demands your heart, and oh, how infinitely He deserves it! Let Him have it undividedly.

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XV.

OUR HIGH PRIEST.*

(Preached on Sunday Morning, June 5th, 1845.)

For we have not an high priest who cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin."-HEBREWS iv. 15.

CHRIST is called in the Scriptures "the friend of sinners," and "the consolation of Israel." He is our refuge from the wrath to come. He is the foundation on which we may build for eternity; "and He is the fountain opened for sin and uncleanness." Faith finds in Him "a balm for every wound, and a cordial for every fear." Peter addresses the Christians scattered abroad, and says, "Whom having not seen, ye love; in whom though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory." Christians on your way to the table of the Lord, we hope that you are come here this morning counting "all things but loss for the excellency of the knowledge of Christ Jesus Our Lord"; and if you are, hear what the Apostle says: "For we have not an high priest who cannot be touched with the feeling of our infirmities."

We may premise two things before we come to the illustration of the passage.

First, our text furnishes an answer to the words immediately preceding it. "Seeing then that we have a great high priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession." But we may be ready to suppose, as He is no more in the world, and has passed into heaven, that His concern for us and His communion with us have ceased. As when a friend is gone far away, we think of the proverb, "Out of sight, out of mind"; and when persons rise

This sermon was accidentally omitted from the volume of Morning Sermons, and it is therefore inserted here.