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Sermons and Notes of Sermons.

OFFERING INCENSE.
(HEB. vii. 25.)

FOURTH LECTURE UPON THE HIGH PRIEST'S OFFICE, BY THE REV. THE HON. SAMUEL WALDEGRAVE, BARFORD ST. MARTIN, MARCH 29, 1848.

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IN our last lecture we spoke of the high priest as offering sacrifice for sin. We watched him as the victim was brought to the door of the tabernacle and presented as an offering to the Lord. We saw him lay both his hands upon its head, and confess over it all the iniquities of the children of Israel, and all their transgressions, in all their sins. then looked on as the bullock or the goat was slain, its blood poured out, and its body burnt upon the brazen altar. In all this we saw a type and pattern of Him that was for to come. Jesus, the Son of God, is the Great High Priest, who offered Himself without spot to God as a Sinoffering for all His people. Set apart, even before the world was (John x. 36; Rev. xiii. 8), to be "a Propitiation " (1 John ii. 2). Of His own free will, of His own unbounded love to His Church, did He come, delighting to do the will of His Father (Heb. x. 7), even though that will involved humiliation, suffering unparalleled, and death. "He was

led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He opened not His mouth." Upon Him was laid the iniquity of many; yea, the iniquity of all who have, or do, or shall hereafter, believe on Him to life everlasting. And then was His soul made an offering for sin upon the altar of His Divinity. Then did He pour out His soul as an infinitely-precious sacrifice unto death. Yea, His heart was melted like wax, in the midst of His bowels, by the burning flames of His Father's wrath (Psa. xxii. 14). And thus, by one sacrifice, was sin for ever put away (Heb. ix. 26; x. 12). By one sacrifice of Himself did He perfect for ever them that are sanctified (Heb. x. 10, 14).

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Dear people, do remember the words of the Holy Ghost as they are written in Heb. x. 26; and, instead of fondly looking to your own performances, prayers, church-goings, almsgivings, and so forth; instead of fondly looking, as the Church of Rome does, to the idolatrous and blasphemous sacrifice of the mass; oh, do look backward to the one sacrifice, once made, and rest not until you can Scripturally say, loved me, and gave Himself for me (Gal. ii. 20). Truly, the Lord Jesus "tasted death for every man " (Heb. ii. 9), or rather for every one (for the word man is not in the Greek). But for every one of whom? Look at the context, and you will see that it was for every one of the 66 many sons "who were to be brought to glory (v. 10); for every one of the sanctified ones, for every one of His "brethren" (v. 11); of His Church (v. 12), for every one of His children (v. 13); for every one of His people (v. 17). How very important, then, instead of taking refuge in that vague and unscriptural generality, "Christ died for us all," to enquire, each for himself, Am I one of the many sons, the many children, the many brethren, the people, the Church, whom Christ loved, and for whom He gave Himself?

But now that Christ hath made His over? Hath He nothing more to do?

one sacrifice, is His priestly work Surely He has! "He shall be

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a Priest upon His throne (Zech. vi. 13). And how doth He exercise His Priesthood? (See Heb. vii. 25.) This leads me to our present subject, viz., "The high priest offering incense." In Lev. xvi. 11-14, we have an account of the burning of incense, by the high priest, on the great day of atonement. Aaron was commanded to take a censer, a golden censer, as we read, Rev. viii. 3. This censer, or pan, he was to fill with burning coals of fire from the brazen altar. Again, he was to fill his hands with sweet incense, beaten small. Having carried both censer and incense within the veil, he was to put the incense upon the coals of the censer. The result was that the holy of holies was filled, quite filled. The mercy-seat was covered, quite covered, with the cloud of most fragrant perfume, which went up on high. And all this, we are told, was that the high priest might not die (see Lev. xvi. 12, 13). Moreover, it is to be observed that the high priest did not, on this occasion, enter without blood into the holiest of all (see verses 14, 15). What doth all this picture forth? Surely the intercession of Jesus, the Great High Priest, on behalf of His Church. Jesus, having finished the sacrifice of Himself, has carried His own blood within the veil (Heb vi. 19, 20), and there makes intercession (Heb. ix. 11, 12, 24). Let us see what lessons can be learnt, concerning the intercession of Jesus, from the incense burning of the high priest.

We will first consider what intercession:is. One person intercedes for another when he pleads, and pleads earnestly, for him with a third person, that something evil may not be done, or that something good may be done to him. Thus did Abraham, in the 18th chapter of Genesis, intercede for Sodom, that it might be spared; thus did Elijah (compare 1 Kings xviii. with James v.) intercede for the parched land of Israel, that it might rain. Thus, again, did Moses intercede for Israel, both that the Lord would not cut them off in the wilderness, and also that the Lord would go out amongst them as aforetime (Ex. xxxii. 9—14; xxxiii. 15-17). And thus doth the Lord Jesus intercede for His people. In themselves they are filthy and abominable. Well might Jehovah make them as Admah and as Zeboim (Hosea xi. 8). But there is One who pleads for them, even in their natural state: "Lord, let it alone this year also" (Luke xiii. 8).

Dear people, some of us have been wonderfully spared for years, and scores of years, of ignorance, and sin, and spiritual death, who have at last been brought to the Lord. How is it that we were so long preserved ? Because Jesus all that while interceded for us; we were 66 preserved" in Him (Jude 1). The Lord dealt with us as He dealt with Ephraim (Hosea xi. 8, 9), and at last He sent a gracious rain, and refreshed His inheritance, when it was weary, as it is written, Psalm lxviii. 9. How came this to pass? It was still the intercession, the pleading of Jesus for His people, His redeemed. Then was the stray sheep brought home (Luke xv. 4-6); then was the lost piece of silver found (v. 8, 9); then was there "joy in the presence of the angels of God" (v. 10) at the return of the prodigal. And why so? Because (unlike him in the parable) the Elder Brother had been His Father's Remembrancer, and had given him no rest, until he that was dead was alive, he that was lost was found.

Do you doubt the fact of Jesus's intercession for His elect in the days of their ignorance? Call to mind His own prayer, John xvii. 20, 21. I might go farther still in showing the nature of Jesus's intercession.

When the saint, long pleaded for in the days of his darkness and deadness, has now, by the prayers of a Greater than Abraham or Elias, been quickened into light and life by the downpouring of the Spirit of grace, oh, how much forbearance he needs! What continual supplies of wisdom, strength, love, guidance, protection, and every kind of help! And whence shall these all proceed, save from the prevailing intercession of a Greater than Moses, even of Jesus?

Dear people, what ground have you-have you any ground at all-for believing that Jesus is making intercession for you? Can you show any results of His intercession in your ownselves? Can you tell of souls quickened, of hearts "broken and contrite," of "joy and peace in believing," of more and more fruit, of increasing faith, and hope, and love? Oh, remember that there are those for whom Jesus doth not plead! (See John xvii. 9.) And what shall become of the fig tree for which the Gardener intercedeth not? (Matt. iii. 10.) For some the Lord hath done great things; they, in consequence of the prevailing intercession of Jesus, have been enabled to come away from sin, from self, unto God by Him, for salvation; let them rejoice in that “He ever liveth" (Heb. vii. 25).

And this leads me to point out several minor particulars in which the incense offering of the high priest illustrates the intercession of Jesus.

First, Aaron filled the "Censer full of burning coals of fire" (Lev. xvi. 12). So is the heart of Jesus full, quite full, with burning love to His people. He tells them so Himself (see Jer. xxxi. 3; Isa. lxiii. 9). And this everlasting, this redeeming, love hath not waxed cold. Listen to His expressions of love to His "sister," His "spouse," Song i. 9, 15 ; ii. 14; iv. 9-15. Then hear Him interceding in this His love for her, 16. Dear children of God, do remember that the Lord Jesus is all love to His people, at this very moment (Zephaniah iii. 16, 17; Isaiah liv. 4, 7).

But notice, secondly, that Aaron filled his hands full with sweet incense, which was, as we have before seen, a compound of most sweet gums and spices, made by the art of the apothecary (Exod. xxx. 34-38). Being placed upon the burning coals, it gave forth a cloud of most fragrant perfume. And thus doth the burning love of Jesus lead Him to exert in intercession all the interest, if I may so speak, which He hath with His Father. And is that interest small? (Prov. viii. 30). Is He not described as being "in the bosom of the Father?" (John i. 18.) Doth He not remind His Father, John xvii 24? Even when on earth His word was, John xi. 42. How much more now that He is returned in all His mediatorial glory to the right hand of the Majesty in the heavens! Hence His word, John xiv. 13, 14; and again, John xvi. 26; see also v. 24.

Beloved brethren, let me warn some against rashness. Let me encourage some to boldness. Many need to be warned against rashness. They are like Nadab and Abihu (Lev. x. 1, 2). Of such, the Lord says, Prov. xxviii. 9. But who are they who need to be encouraged to boldness? They who, by Jesus, have come unto the Father (John xiv. 6). For them Jesus ever liveth to make intercession. Let us, therefore, "draw near (Heb. x. 19-22).

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Brethren, there is a distinction which I would have you note well. If I ask one of God's dear children to pray for me, he will, perhaps, do it with much love; and, perhaps, too, the Lord will delight in his petition. (Ps. x. 17). But it is only a perhaps; for, how earnestly and lovingly

that child of God may plead, he cannot plead with authority; it must always be in submission to the Father's will. But how different is the case with Jesus! He says, in John xvii. 24, "Father, I will" (0ɛλw). And has He not good ground to say, "Father, I will"?

But, thirdly, Aaron's censer was of gold. Are we not hereby reminded of the divine nature of our High Priest? He may be indeed "inferior to the Father as touching His manhood," but He is also "equal to the Father as touching His Godhead." How mighty, then, must be the weight of His intercession! (Heb. iv. 14, 15, 16.)

Fourthly, the mercy-seat was touched with the blood of the sinoffering, while clouds of incense went up. So doth the intercession of the Lord Jesus derive additional weight from His atonement. The coals were taken from the altar of burning; the love of Jesus derived fresh vigour from His agonies. The incense was beaten small; the pleadings of Jesus derive fresh tenderness of sympathy from His humiliation and death. The blood of the victim was sprinkled seven times before the ark; and thus doth the finished work of Christ's suffering give irresistible might to every plea He urges for His people (Rom. viii. 31-34). I might remind you, fifthly, that Aaron was all this time clad in white; not in the garments of "glory and beauty." May we not learn from this that the intercession of Jesus is yet further strengthened by His obedience unto death? (Heb. v. 9.) But I must not linger. I will, therefore, remark, sixthly and lastly, that all this was transacted before the ark of the covenant.

Here, surely, we may find a key to Zech. vi. 13. It was to the covenant the Psalmist appealed in Ps. lxxiv. 20. Thus doth Jesus, in all His pleadings with His Father, for all His people, constantly plead the Covenant (see John xvii. 6). We have now considered, 1. The fact that Jesus is at this very moment exercising His Priesthood by interceding for His people. 2. The several particulars in which the incense offering of Aaron, on the great day of atonement, shadowed forth the intercession of Jesus. Allow me, in conclusion, to make two remarks: 1st. Incense was indeed thus offered in the holiest of all, on the great day of atonement; but this was not the only incense offering made, No! day by day was incense burnt before the veil by the other priests. Luke i. 9 illustrates this. What shall we learn from thence? Not surely to cense our churches, as the Papists do! not surely to make dead men and women, like Peter and Mary, our intercessors; no surely! we are not to learn this; but we are ourselves to learn to "" pray without ceasing" 1 Thess. v. 17; see also 1 Pet. iv. 7; Phil. iv. 6; Ezek. xxxvi. 37. Thus shall the prophecy contained in Mal. i. 11 be fulfilled. 2. The coals from the brazen altar lost their heat; the smoke of the incense vanished into air; Aaron came forth out of the holiest of all; but not so with the love of Jesus, it doth not wax cold; nor is it so with the intercession of Jesus; it doth not flag, much less cease. He "ever liveth ;" what shall be the result? "His body, the Church," shall not die. 'Twas said that Aaron should make the cloud go up, that he die not; so doth Jesus, poor needy child of God, make His prayer, His prevailing prayer, continually to go up day and night, without ceasing, on thy behalf, that thou die not, and thou shall not die, but live, spite of sin, Satan, and the world; for He is able to save thee to the uttermost, seeing He ever liveth to make intercession for thee (Rom. v. 10).

ABLE MINISTERS OF THE NEW TESTAMENT.

(2 Cor. iii. 6.)

(Concluded from page 249.)

HAVING already endeavoured to show that the chief office of a minister of the New Testament is to preach the Gospel, and that we can only hope to be able or sufficient ministers by preaching under the guidance of the Holy Ghost, I now come to consider the fact that we are ministers of the New Testament, in contradistinction to the Old. Very wide and marked is the distinction between these two in the Word of God. Thus, in the verses immediately following the text, the law, which is the Old Testament, is spoken of as the "ministration of death;" the New Testament as "the ministration of the Spirit," of which it is said that "the Spirit giveth life." In Hebrews vii. 16, the one is called "the law of a carnal commandment," the other, "the power of an endless life."

Such are the contrasts drawn between the "two Testaments" in the Scriptures; and yet how often do we find them in modern divinity confounded one with another-so gradually shaded off that, instead of being placed at opposite poles, not even a line of demarcation can be traced between them. The law is made simply a sterner Gospel, and the Gospel a milder law. But, surely, the very expressions, the Old Testament, the New Testament, ought to be sufficient to warn us against making this confusion. Consider the meaning of the word "testament." It is a will-a valid will ; one that has been witnessed and confirmed. Hence the well-known formula: "This is my last will and testament;" to which, if the testator has made any previous will or wills, is added the sentence, "revoking all other." Now, in like manner, the two Testaments are God's two wills; the Old Testament being the old will, the New Testament the new will, in which the other was revoked. To show the folly of confounding these two deeds, let us take an illustration. Suppose a man of wealth were to make a will bequeathing a certain estate to his heir, but were to clog the property with all kinds of conditions and restrictions, requiring the heir, when he came into possession, to make a new road here, to throw a bridge over such a river, and to build certain cottages; forbidding him to cut down timber, or to mortgage the estates, or to invest his money, except in certain securities; and were to make the breach of any of these conditions fatal to holding the property; then, if the testator were to die before he made another will, it would certainly be the bounden duty of the executors and trustees to see that the heir complied with these conditions. But if, before his death, the testator were to make another will, in which he distinctly revoked and disannulled the former, leaving the property this time wholly free from conditions and restrictions; then, when the heir came into possession, supposing the trustees were continually harassing him by quoting clauses out of the old will, and telling him that, unless he made the required roads and bridges and built the cottages, he would forfeit the estate-if they were to prohibit him, on the same principle, from investing his money, except in the prescribed securities, or his cutting down any timber, we may fancy the heir, if young and inexperienced, for a time believing they were only doing their duty, especially as they could point to clauses insisting on these things in an undoubted will of the person who had left him the property; but, in process of time, the heir grows older and wiser, and one day he says to his mentors, "It may be all very true that these clauses appear in one

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