00A.10 CHAPTER VII.—Christ the Christian’s High Priest

CHAPTER VII CHRIST THE CHRISTIAN’S HIGH PRIEST The sermon tonight is to be a study of Christ as our High Priest and while many texts shall be used the most appropriate text, in the usual sense, is Hebrews 3:1.

Wherefore, holy brethren, partakers of the heavenly calling1, consider the Apostle and High Priest of our confession, even Jesus. That text requires us to do exactly what we are now endeavoring to do in this service—consider our High Priest.

There seems to be an idea in the minds of men generally that Christ once did something for us. Everybody seems to think that Christ once did something for the world: that he once made a great effort to save then.

Now, I would like to get that idea out of your minds tonight and in its place put a much better and more comforting view.

Christ is now doing something for men. He is now engaged in our behalf and in the interest of our souls. He has never ceased his efforts to save men. The office that he now fills exists for man’s benefit, and the business that now occupies his time is connected with man’s salvation. “Wherefore he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them’’ (Hebrews 7:25).

It is because “he hath his priesthood unchangeable” and that “he ever liveth to make intercession for them,” that he is able to save men to the uttermost. I used to think that this passage meant that Christ is able to save the most depraved sinner—that “save to the uttermost” meant that he could reach down to the lowest depths of depravity and save the most abandoned wretch. But that is not the thought in this passage. It is true that Christ can and will save all who come unto him. “Him that cometh unto me I will in no wise cast out” is a statement from out Cord himself. But the passage now under consideration is made clear by the context. He is able to save to the uttermost—down to the last limit of life, down past the last temptation, down through the last trying experience—because he ever lives, never sleeps, never takes a vacation, never grows weary, is never out of patience with us, never moody, but is ever constant and always faithfully interceding for those who come unto God by him. In order that we may the more thoroughly consider our High Priest, let us first learn what a priest is. What is a priest? Could you answer that question right on the moment? Well, here is an easier one, What is a prophet? O, you say, everybody knows what a prophet is. He is a seer, a diviner, one who foretells things. Yes, that is what we understand by the word prophet, but that is not ifs primary meaning. That is not its scriptural meaning. If you will learn the meaning of prophet and then take just the opposite idea you will have a priest. Here is: A prophet is one who speaks to the people for God—hence in the New Testament, an inspired teacher. A priest is one who speaks to God for the people. They pass each other in their duties—going in opposite directions. In all ages God has had men through whom he sent his messages to the people; and in all ages men have had their priests who ministered about sacred things and prayed to God for the people. In some instances one man combined both—a man was both prophet and priest. This was perhaps always true in the Patriarchial age. The Bible dispensations or ages are three in number, and each age has had its own peculiar priesthood or priestly system. In fact, these ages are named for and divided according to their priestly ministry. The first age extended from Adam to Moses and is called the Patriarchial Age or Age of Family Worship. The second age extended from Moses to Christ and is called, variously, the Jewish Age, the Mosaic Dispensation or the Age of National Worship. The third age extends from Christ to the end of time, and is known as the Christian Dispensation or Age, or the Age of Individual Worship—-or of Universal Worship: Every man under his own vine or his own fig tree.

Now, the word "Patriarch” means father or “High father”. Under that dispensation the father was the head of the house and he acted as priest for the entire family. He offered the sacrifices for the whole house, consisting of children, grandchildren, great-grandchildren, etc. He also conferred blessings upon them. You remember reading of Abraham. Isaac and Jacob doing these priestly functions.

Then under Moses God had a special nation of people called out from among other peoples and hedged in by a “wall of partition” consisting of laws and ordinances. This nation consisted of twelve tribes and one of these tribes was chosen to be a priestly tribe: to offer sacrifices and prayers for the other eleven tribes. Many of those laws and ordinances were given especially to these Levi- tical priests and were to be enforced by them. These priests were divided into different “courses” or orders with special duties for each course. Then there was the high priest with functions all his own. They could have only one high priest at a time. In order to get a general view of the service of this Levitical priesthood, let us get a picture in our minds of the tabernacle with its divisions and ministry, for Paul declares that that tabernacle and its service was a “copy”, “pattern”, “shadow” or type of our priesthood and service un<|er Christ. (Hebrews, eighth and ninth chapters.)

First, here was the court-—an enclosure—into which all the people could enter. Inside this court stood the brazen altar on which all animal sacrifices were offered. Then standing just in front of the tabernacle was the brazen laver at which the priests always bathed themselves before they could enter the holy place, or sanctuary.

Second, there was the Tabernacle proper, or Tent of Meeting, or Tent of Testimony, which stood near the center of the court measuring from north and south sides, (The court was 150 feet east and west and 75 feet north and south, with the entrance at the eastern end) and about thirty feet from the back, or western, wall of the court. This tabernacle had two divisions or rooms which were separated from each other by a heavy curtain suspended from the roof. The first apartment of this tabernacle was thirty feet by 15 feet in dimensions. In this room were three pieces of furniture on the south side stood the seven golden candlesticks, on the north side was the table of showbread, and in the center and just before the curtain, or veil, stood the altar of incense. Into this apartment, which was called the holy place, the priests went daily and offered sacrifice of incense. The people could not enter into this holy place—only the priests. The second room or apartment was four-square—fifteen feet in length, breadth and height. In it was the ark of the covenant and the mercy seat. Here is where God’s glory was seen and where the High Priest met him. Here the holy Shechinah—or the Divine Presence dwelt. No one could enter into this apartment, which was called the Holy of Holies, but the High Priest and he was not allowed to go in there but one time in the year. Now, the temple at Jerusalem was built on this same pattern and had these same divisions and exactly the same service. So, this same priestly ministry continued up till Christ came and set up a new order.

Then, see these priests going daily into the sanctuary with their incense. See the fumes of this sacrifice going over and around the veil into the Holy of Holies and’* tip to the Mercy Seat. But now the day of atonement has dawned and this is the day that the high priest goes into the Holy of Holies to offer for the sins of the people. Let us observe him especially, for he is the type of the High Priest of our confession. First, we notice that he puts on a special dress for ,the occasion. We will study only one or two parts of this paraphernalia. He has on a Mitre or bonnet which has a gold plate at the forehead with these words inscribed thereon: “Holiness unto the Lord.” He has on a breast-plate which has twelve precious stones set in it, in rows of four. On each stone is engraved the name of one of the tribes. Thus the twelve stones carry the names of the tw-elve tribes and the high priest bears them above his heart as he go’es in to represent them before the Lord.

Now, as the high priest is robed and ready to go in beyond the veil, let us observe especially that he is taking a vessel of blood from the brazen altar—the blood of a lamb. Now he goes through the holy place and passes behind the veil and goes before the Mercy Seat bearing the names of the tribes and offering the blood for his own sins and for the sins of the people. God recognizes this offering and the sins of the people are remitted temporarily—are laid over for one year.

Now this court, this holy place and this Holy of Holies represented something. They were copies of the true “tabernacle which the Lord pitched and not man.” The court represented the World where all the tribes of earth are—the brazen altar represented the cross where the Lamb was slain for our sins. The Holy Place represented the church where God’s priests now minister and from whose altars the sacrifices of praise arise unto the Mercy Seat beyond the skies. The Holy of Holies represented heaven itself, which lies four-square, fifteen hundred miles each way, and where God is and whither our High Priest has entered.

You will now listen carefully as I quote you a few passages of scripture in proof of these statements, and which will further show us the great provision and sublime ministry of our High Priest.

Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage, For verily not to angels doth he give help, but he giveth help to the seed of Abraham. Wherefore it behooved him in all things te be made like unto his brethren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people For in that he himself hath suffered being tempted, he is able to succor them that are tempted. (Hebrews 2:14-18.)

Again:

Having then a great high priest, who hath passed Through the heaven3, Jesus the Son of God, let us hold fast our confession. For we have not a high priest that can not be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need. (Hebrews 4:14-16.) And again For when God made promise to Abraham, since he could swear by none greater, he sware iy himself. saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And thus, having patiently endured, he obtained the promise. For men swear bj the greater: and in every dispute of theirs the oath is final for confirmation. Wherein God, being minded to show more abundantly unto the heirs of the promise the immutability of his counsel, interposed with an oath; that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay held of the hope set before us: which we have as an anchor of the soul, a hope both sure and stedfast and entering into that which is within the veil; whither as a fore-runner Jesus entered for us, having become a high priest for ever after the order of Melchizedek. And hear this also : And they indeed have been made priests many in number, because that by death they are hindered from continuing: but he, because he abideth for ever, hath his priesthood unchangeable. Wherefore also he is able to save to the uttermost them that drew near unto God through him,, seeing he ever liveth to make intercession for them. For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher th«r> the- heavens; who needeth not daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the sins of the people: for this he did once for all, when he offered up himself. For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, appointeth a Son, perfected for evermore. (Hebrews 7:23-28.) Now notice this especially: But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands that is to say, not of this creation, nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness >f the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, cleanse your conscience from dead works to serve the living God? (Hebrews 9:11-15.)

Once more:

Having therefore, brethren, boldness to enter the holy place by the blood of Jesus, by the way which lie dedicated for us, a new and living way, through the veil, that is to say, his flesh; and having a great priest over the house of God; let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience: and haying our body washed with pure water, let us hold fast the confession of our hope that it waver no (Hebrews 10:19-22)

You have noticed that all these quotations are from the book of Hebrews, the reason is obvious. These Hebrew Christians were thoroughly acquainted with the Hevitical priesthood and the temple service, and Paul was showing them that the priesthood had changed. But from the references quoted we have learned

(1) that Christ has been tempted in all points like as we are and that he is therefore able to be touched with the feeling of infirmities, (2) that he calls us brethren, (3) that he has gone within or beyond the veil, (4) that he has opened up a new and living way through the veil for us, (5) that he took his own blood into this Holy of Holies and (6) that he is a High Priest, only, over the house of God.

You remember that the record tells us that when Christ died on the cross the veil of the temple was torn from top to bottom. Tom into two. That was the veil that separated the holy place from the most holy place and beyond which no one could go except the high priest- The tearing of this veil signified the fact that Christ through his death had opened the way into the presence of God for all men. That through him we may all come at last into that holy place and see the face of the Father. This, together with the statements that Christ has gone within the veil and into the holy place of the greater and more perfect tabernacle, proves conclusively that heaven is the antitype of that second division of the tabernacle—the Holy of Holies. This being established with the fact that Christ has gone into that most holy place as our High Priest, we are left now to consider briefly the antitype of the first division or holy place and the priests that now minister in it. This must have some attention before we “consider our High Priest” further. That this holy place or first division of the tabernacle represented or typified the church is clear from Paul’s teaching in the eighth and ninth chapters of Hebrews. Peter, also, tells us that we, Christians, as living stones are built up a spiritual house. (1 Peter 2:5.) The temple and tabernacle, both, were in the Old Tes-tament called the house of God. But those were material houses, and the house or temple of God in this age is spiritual and God dwells in it through the spirit. Paul says Christ is Lord over his house “whose house are we” —Christians. (Hebrews 3:3.) And even Gentile Christians are now of the “household of God, being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone; in whom the whole building fitly framed together, groweth into a holy temple in the Lord; ’in whom ye also are builded together for a habitation of God through the spirit” (Ephesians 2:19-22). Then Paul declares that the “house of God is the church of the living God” (1 Timothy 3:15). That settles at. The house over which Christ is Lord and over which he is High Priest and which enjoys the blessings of his help and intercessions is the church of the living God. You must therefore be in that house, that church, before you can claim Christ as your High Priest and before you can draw nigh unto God through him. God’s house, household or family is composed of God’s children or Christians and when you become a Christian or a child of God you then become a member of God’s family or church. And you do not need to join anything or to be “received into any communion.” When you obey the gospel that makes you a child of God, a Christian, and that is all anybody needs to be.

Christ has made every Christian a priest. His church or kingdom is a kingdom of priests. There is no such thing as a sacerdotal order or hierarchy in the Christian religion, but there is a universal priesthood. The teaching of the New Testament is very plain on this point.

Permit me to quote a few passages that teach this: John to the seven churches that are in Asia:

Grace to you and peace, from him who is and who was and who is to come; and from the seven Spirits that are before his throne; and from Jesus Christ, who is the faithful witness, the firstborn of the dead, and the ruler of the king’s of the earth. Unto him that loveth us, and loosed us from our sins by his blood; and he made us to be a kingdom, to be priests unto his God and Father; to him be the glory and the dominion for ever and ever. Amen. (Revelation 1:4-7.) As certainly as he loosed us from our sins by his blood, just that certainly he also “made us to be a kingdom, to be priests unto his God and Father.” But hear this also: And when he had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb, having each one a harp, and golden bowls full of incense, which are the prayers . the saints. And they sing a new song, saying Worthy art thou to take the book, and to open the seals thereof: for tnou wast slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation, and madest them to be unto our God a kingdom and priests; and they reign upon the earth. (Revelation 5:8-10.)

Here we have the same statement repeated—that he made the blood purchased host to be a kingdom and priests on the earth. Did you also notice that this reference says that the “golden bowls full of incense which are the prayers of the saints”—Christians? Remember that, for we shall need it later.

Peter also testifies on the point we are considering Hear him :

Ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. (1 Peter 2:5.) And again : But ye are an elect race, a royal priesthood, a holy nation, a people for God’s own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvelous light: who in time past were no people, but now are the people of God: who had not obtained mercy, but now have obtained mercy. (1 Peter 2:9-10.)

These references put beyond question the fact that we all, who are Christians, are a holy priesthood and a royal—kingly—priesthood. Even Gentile Christians who were once no people—not recognized in God’s economy—• are now exalted to be priests unto God. Every man, every woman, every hoy and every girl, who becomes a Christian, becomes at the same time a priest in God’s house. When the priests under the Levitical order went into the sanctuary to minister about sacred things they had first to bathe themselves in the brazen laver that stood at the door of the tabernacle. Likewise we pass through the “washing of regeneration” (Titus 3:5), have our “bodies washed with pure water and our hearts sprinkled from an evil conscience” when we are baptized into Christ (Romans 6:3-6; Galatians 3:26-27), baptized into his body (1 Corinthians 12:13), which is his church (Colossians 1:18-24; Ephesians 1:22-23), which is the house of the living God (1 Timothy 3:15).

Then in the house or sanctuary of Jehovah we as priests minister about sacred things. We offer up spiritual sacrifices acceptable to God through Christ.

What! says some one, are women and girls exalted to the priesthood? Are they priestesses? Yes, indeed, there are no male and female distinctions recognized in the provisions of the gospel.

But, says an objector, that would mean that women should baptize people and administer the Lord’s Supper and do everything that any other Christian or priest is permitted to do. Yes, every general command and every privilege that is given to Christians includes all Christians—women and girls as well as men, but such general commands must be understood in the light of the limitations or restrictions that are put upon women, of course. These restrictions are not as narrow, however, as many people imagine. But would it not look strange to see one of these little boys or girls who are Christians and therefore priests, bringing a lamb or a calf here and killing it and offering it as a sacrifice?

Yes, that would look very strange even if a man were offering the sacrifice. Then how do these little Christians or priests minister about sacred things? Why they offer sacrifices, but our sacrifices are spiritual—not material. What is a spiritual sacrifice? I imagine these boys are asking that question. Let’s let Paul tell us about our sacrifice. Hear him:

“Through him, then”—through Christ our High Priest —-“let us offer up a sacrifice of praise to God.” Ah, there we have it, a sacrifice of praise. What sort of praise? That which is pecked out of a piano, or beat out of a drum, or blown out of a horn, or sawed out of a fiddle? (Laughter from boys.) No, no: He tells us about this sacrifice of praise. We will quote the whole verse now:

Through him then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name. (Hebrews 13:15.) The fruit of our lips—that is it. When we praise God in song and prayer we are offering up a sacrifice of praise—a spiritual sacrifice. These boys and girls have been functioning as priests here tonight. They have joined with us all as we praised God with the sweet sentiments of sacred song. When the priests of the Old Testament went into the holy place and offered incense upon the altar the smoke of that incense went beyond the veil into the Holy of Holies and enveloped the Mercy Seat. Likewise we come into the presence of God with golden bowls full of incense which are the prayers of the saints. Our prayers go up before God as incense and the lifting up of our hands as the evening sacrifice. But of course our songs and prayers must be sincere and heart-felt. The lips are only expressing the music of the soul—the melody of the heart. All this must be done with reverence and awe. With the fact that all Christians are priests—that the kingdom is composed of priests—made so clear in the Scriptures is it not strange that there is so much error on this point in the world? Nearly all the religious world thinks that a priest is a person who has some sort of divine imprimatur. One who has “official powers’’—who is exalted above ordinary children of God and through whom God confers blessings on men. A priestly benediction is something divine and holy in the eyes of men. This idea is not confined to the Catholics. Protestants are, as a rule, still under that papal or priestly delusion. They call their preachers Reverends and Divines and even these denominational preachers themselves imagine that they have exalted powers and privileges in the kingdom of God. According to the doctrine of these denominations a band of God’s children could not get together and partake of the Lord’s Supper in memory of him unless there was some ordained minister there to give them the “sacrament”!

Brother George A. Klingman, who is in our audience tonight, and who has just returned from a trip abroad during which he attended the religious unity conference which was recently held at Lausanne, Switzerland, told me today that when Peter Ainslee suggested in that conference that an unpriestly ministry—the Bible doctrine of equality among Christians—would be a step toward unity it threw consternation among those “Divines”.

Ah, beloved, there is no such thing as “officialism” in the church of God. There is no such thing as a “high churchman” and a “low churchman”, and a down-in-the- “cellar-churchman”. There are no aristocrats and plutocrats and proletariats in the economy of grace, but we are all one in Christ Jesus. Do you know that the very first step in the great apostasy which culminated in the Roman Catholic heir- arc by was a distinction between a presbyter or elder and a bishop? Giving one man undue prominence. The word priest is a derivative from, or a modification of, the word presbyter and in John’s day we read of a man who loved the pre-eminence (3 John 1:9) and Paul told the presbyters of Ephesus that after he departed men from among them —among these presbyters—would arise speaking perverse things and draw away disciples after them. (Acts 20:30.) That was certainly prophetic, for that is where the apostasy began—among the elders. They must have thought there ought to be a priestly ministry.

Wherever we have elders of simple churches of Christ who arrogate to themselves “official” prerogatives and refuse to consult the wishes of the church and to take the whole church into all important business matters and give all a voice in the matter of disbursing the congregations’ money, right there you have an unscriptural condition. You have a miniature apostasy—an embryo pop- ism. Do you not all know that the scriptures forbid any such “bossism” in the church of God? Hear these passages : And there arose also a contention among them, which of them was accounted to be greatest. And he said unto them, The kings of the Gentiles have lordship over them; and they that have authority over them are called Benefactors. But ye shall not be so: but he that is the greater among you, let him become as the younger; and he that is chief, as he that doth serve. For which is greater, he that sitteth it meat, or he that serveth? is not he that sitteth at meat? but I am in the midst of you as he that serveth. (Luke 22:24-27.) “With you it shall not be so!” No lordship over you. But again: But be not ye called Rabbi: for one is your teacher, ind all ye are brethren. And call no man your father on the earth: for one is your Father, even he who is in heaven. Neither be ye called masters: for one is your master, even the Christ. But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be humbled: and whosoever shall humble himself shall be exalted. (Matthew 3:8-12.) “All ye are brethren”—no over-lords among you. But another passage: But I call God for a witness upon my soul, that to spare you I forbare to come unto Corinth. Not that we have lordship over your faith, but are helpers of your joy: for in faith ye stand fast. (2 Corinthians 1:24.) Even an apostle didn’t claim lordship over their faith. Are you acquainted with Diolrephes? Hear about him:

I wrote somewhat unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. Therefore, if I come, I will bring to remembrance his works which he doeth, prating against us with wicked words: and not content therewith, neither doth he himself receive the brethren, and them that would he forbiddeth and casteth them out of the church. Beloved, imitate not that which is evil, but that which is good. (3 John 1:9-11.)

Lord, deliver us from such men and help us to be humble and brotherly in our relationships in thy kingdom. Now, all this study of Christians as priests is not a complete digression from our subject which is Christ our High Priest, because this is the Christian priesthood or the system of priests that Christ inaugurated. But if we have learned these lessons and if we have been impressed with the sublime privileges that are given unto us as priests in the house of God over which Christ reigns as High Priest, we may now turn back to “consider the apostle and High Priest of our confession."’

We learned that Christ has been tempted as we are tempted and that he is able to succor us in every hour of need; we learned also that he has gone within the veil— before the face of God—with his own blood and that he calls us brethren. As the high priest of Israel bore on his bosom the names of the twelve tribes and represented them in the presence of God, so our High Priest bears upon his heart the names of all his disciples and enter- cedes for them. If he calls us brethren in the plural of course he calls us brother in the singular. How enkindling is the thought that the Lord of glory—the Ruler of the universe-—

He “Who sees with equal eye, as God of all, A hero perish, or a sparrow fall, Atoms or systems into ruin hurled, And now a bubble burst, and now a world”

— should know us as individuals and speak of us as Bro. Brewer, Brother Dickey, Brother Rose, Brother Campbell and Brother You and You.

O, yes, he knows us and understands all of our temptations and he is therefore able to help us in every time of need. This is no new thought. Some of the hymns that we sing every time we meet for worship tell of these blessings, but, O, my brethren, do we fully grasp the thought and realize what it means? A wonderful Savior is Jesus my Lord, A wonderful Savior to me:

He hideth my soul in the cleft of the rock, Where rivers of pleasure I see.

He hideth my soul in the cleft of the rock, That shadows a dry, thirsty land, He hideth my life in the depths of his love, And covers me there with his hand.  A wonderful Savior is Jesus my Lord, He taketh my burden away;

He holdeth me up, and I shall not be moved, He giveth me strength as my day.

Yes, he gives us strength as our day—or as our needs require. And there come times when we can not express our own feelings. We know not how to pray as we ought. There are times when some tragedy comes into our lives with such, abrupt and shocking force it paralyzes our souls. All life and color has gone out of the earth. The skies are brass above us and the earth is iron beneath us. Our tear ducts are dried up and we can not weep. We are struck dumb and we can not pray. Not many months ago I was called to conduct a funeral service over one little white casket which contained a few charred bones of four little children—all of the same family—brothers and sisters—who had burned to death in their bedroom. The father and mother sat there before me with dry eyes and a vacant stare—faces blank. They could not weep; they could not pray. That is the condition I am talking about. But in a time like that our Savior’s grace is sufficient for us. The groan ings we can not utter are borne by the Spirit which dwells in Christians up to the Savior and he intercedes for us. He helps us, sustains us, and heals our bruised, broken hearts. He is able to save to the uttermost—he will go with us all the way and he never goes off duty. There is no need for anybody to be lost when the pro-visions are so patent, so rich and so abundant. Just lay your hand in his and he will lead you on and finally lead you gently home. Are you in the house of God? If not, you can not claim the benefits of Christ’s High Priesthood. Will you not tonight come to the Savior? Just as you are, pleading no worth, no merit of your own, but pleading only the merits of Christ’s atonement, come to him. Come in simple, trusting, obedient faith and be saved.

While heaven waits, while mercy lingers and while we pray, will you come? Our blessed Lord refuses none, Who would to him their souls unite;

Believe1 obey, the work is done, Then why not tonight?

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FOOT NOTE.—In the above sermon Romans 8:26 is alluded to. This passage says that the Spirit helps our infirmities and intercedes for us with groanings that can not be uttered. But in the true sense there is only one intercessor for man and that is Christ (1 Timothy 2:5). An intercessor is one who offers his own life or some merit of his own in behalf of those for whom he intercedes. The word that is translated intercessions in Romans 8:26-27 should be translated “offers complaints unto God with groanings unutterable.” That the Spirit expresses the grief, the sorrows, the complaints which we can not ourselves utter, seems to be the thought. The word for intercessions is elsewhere translated “complaineth”. Romans 8:34 says it is Christ who maketh intercessions for us.