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prophet to be seen-"Thy dead shall live, my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead." (Isa, xxvi. 19.) This dark saying, that is expressive of man's condition in this world, dwelling in dust, was a mystery to the prophets. It was fulfilled when Jesus rose from the dead, as the first-fruit, and an earnest of the whole harvest.
My text now appears in its true light-"He that reject eth me, [in the present tense,] and receiveth not my words hath one that judgeth him: the word that I have spoken, the same shall judge him [not now in this second aionos, but] in the last day." The third day, the third aionos, or Gospel dispensation.
There is a very important truth affirmed in the connexion of our text, v. 24, 25-" Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." On this parable, I remark, the figure used as a parabola, to be seen in its true light, and extensive signification, is on this wise: One corn of wheat, under favourable circumstances, will produce the first year, sixty corns, or grains. In this ratio of production, in five years, the product would be seven hundred and seventy-seven millions, six hundred thousand corns or grains of wheat. This very significant parable is introduced as follows: "And Jesus answered them, saying, The hour is come, that the Son of Man should be glorified." Then follows the parable: The parable is Jesus' parabolic representation of the result of his death and resurrection. The single corn of wheat, is figurative of Christ: It is He that fell into the ground, and hath brought forth much fruit. He immediately adds, contrasting his own voluntary sacrifice of himself, for the salvation of a world, with the spirit of this world, "He that loveth his [psuchen] life, shall lose it; and he that hateth his life in this world [kosmon, the material and sentient world, combined, may be understood here,] shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour."
On this passage, I remark, to love his life, and to hate his life in this world, signify, to love his life in the sense of loving the world, as administering to his animal propersities, and making this his chief concern. In a word,
being blinded by the god of this world. And to hate his life in this world, is the antithesis to this love-this world, in all senses, is slighted, loved less, than the Lord Jesus Christ and his gospel, which is the great concern: as Jesus on a certain occasion said, "Ye cannot serve God and mammon.'
But, be it remembered, here are consequences stated: First-He that loveth his life shall lose it. Here the life, psuchen, is put for the man, the sentient existence. And he shall apolesei lose it. Absolutely lose it, in the sense of "dying the death;" being destroyed in a sense that deprives him of life. And his condition that stands as the antithesis of this loss-Reader, I ask you, What is the antithesis of losing, of dying? The Lord Jesus Christ has answered-Zoen aionion. "Believest thou this?" But Jesus has added a confirmation-" Where I am, there shall also my servant be." Where is Jesus Christ? But this is not all-"If any man serve me, him will my Father honour." Here is negation, privation, on the one hand, and what, I ask, is the antithesis? The answer must be Honour from God the Father, and zoen aionion, life everlasting with, and in the presence of, His Son Jesus Christ. AMEN.
APPENDIX TO SERMON IX.
I will refer the reader to the following, on the subject of the correct signification of the term rendered lost, etc.
In Luke xv. 4-6, in the parable of the hundred sheep, and the rejoicing over the one lost sheep that was found, it is aroλwdós, (apololos.) Also, v. 8, 9, the ten pieces of silver, "if she lose, apolese, one, on finding it," etc., she says, "I have found the piece which I had lost, apolesa." Also, the prodigal son, v. 32, the father says, "Thy brother was lost, apololos, and is found." And he was also nekros, dead, and is, anezese, alive again. And, finally, in Matt. xviii. 11, "For the Son of man is come to save that which was lost, apololos.' And to the lost, the gospel is hid; (2 Cor. iv. 3.) and the reason assigned is, that they are blinded by the god of this world. Therefore, like the Jews of old, even now, men are so blinded by the god of this world, that they do not see the Gospel of Christ, but go to Calvin, Arminius, the Pope, Hopkins, and Co., instead of going to Christ.
The subject is a momentous one, and I have been thus particular, for the purpose of giving the reader a farther illustration of the great truths exhibited in the three sermons that precede this. In the proper legitimate signification of terms, to keep, is to have, possess, enjoy; and to lose, the complete antithesis of keep; viz:-not to have, nor possess, nor enjoy. And the Lord Jesus Christ, in his parable of the prodigal son, has given the sense of the term lost, as he defined it, viz: dead. This is final; because, in the case of losing the one sheep, and the one piece of silver, there was a complete negation of the one sheep, and the one piece of silver,
until the lost were found. And this fact is particularly exhibited in the imagery for the hundred sheep were numbered only ninety and nine.
There is one remarkable qualification to which I will direct the attention of the reader, and remove a stumblingblock out of the way, in the case of the notoriously-abused Judas. I mean, that his condition, as contrasted with other lost sinners in the testimony, has been abused; either by ignorance, or fanaticism, or both united. In John xvii., and xviii., Judas is referred to as follows: "Those that thou gavest me [out of the world, remember, only twelve men!] I have kept, and none of them is lost [apoleto,] but the son of perdition, [uios tes apoleias,] that the scripture might be fulfilled." Also, when Jesus solicited that his disciples who were with him, at the time when he was taken, and bound, to be carried before the high priest, should go their way, at liberty, the reason assigned in the connexion is, "That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost [apolesa] none." The lost sheep, was a sheep of perdition, i. e. of destruction; and the same of the piece of silver, while they were lost. Also, the prodigal son, was a son of perdition, while he was lost, and dead. Therefore Judas, in the sense of losing himself, Christ not being accessory to the fact, in the sense of tempting Judas, did not lose him; and in a parabolic sense, as I shall presently show, Christ, so far from losing any thing, negatively, affirmatively saves that which was lost! Judas is merely in the same condition of the sheep, the piece of silver, the prodigal son, yea, the House of Israel. The accomplishment of the parabola of the prophets, is assigned, as the reason for Judas betraying his master. It was to him oi, woe, alas! for that man. And it was oi to the sheep, the prodigal son, while they were lost. It is oi, to the nation of Judah; even now! Paul, (Rom. iii. 16,) says of the whole guilty world, kosmon, “Destruction [perdition] and misery are in their ways."
But the affirmation of Jesus explains away the difficulty, for the Father's will, as in the case of the prodigal, is favourable to the lost, dead sinner. Jesus therefore says, "And this is the Father's will who hath sent me, that of all which he hath given me I should lose nothing; [apoleso,] but [instead of this,] should raise it up again at the last day."
How expressive is God's declaration by His prophet! "O Israel, thou hast destroyed thyself; but in me is thine help." (Hosea xiii. 9.) Such would be the declaration of Jesus to Judas; and the kind father to his prodigal son. But, remember, Israel was destroyed! was, in the parabolic phrase, a son of perdition, or destruction. The sheep was lost--the prodigal son was dead!
But there is one that judgeth him," says Jesus, "the word that I have spoken, the same shall judge him in the last day." The great principle of Christ's gospel as affirmed by Jesus to the Pharisees.
SALVATION IN ZION.
"There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.” ROM. XI. 26.
AMONG the great truths taught in the Scriptures, is the distinction in the purpose of God, according to election, in a special reference to his chosen people Israel; who, being first, have become the last, in the order of salvation by sus Christ our Lord. And this distinction is first seen in the parabola of the prophets; and was hidden from ages and generations. The imagery of the parabola was seen, but as a mystery-it was sealed; and although seen, not perceived, in the sense of being understood. The Lord Jesus Christ was predicted in the parabola of the prophets, as the Son of Man-he was designated as God's Elect-he was especially called God's Covenant of the people, the Gentiles, the nations; contradistinguished from the Jews, God's chosen people, the Jacob of the promise. But, in reference to Israel, God's chosen people, as contradistinguished from all the nations of the earth, the Gentiles, the Son of Man is designated as the Great Prince who should stand up for the children of the people, the Jews; to whom were given the law, the covenants under the law; and to whom were the promises; and of whom, according to the flesh, was their Messiah.
Paul, the great Apostle of the Gentiles, in his Epistle to the Ephesians, who were Gentile converts to the Gospel of Christ, in the first three chapters of that Epistle, explains the mystery, "which," he affirms, "in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; that the GENTILES should be FELLOW-HEIRS, and of the same body, and partakers of his [God's] promise, in Christ by the gospel." (iii. 5, 6.) In the second chapter, Paul represents the Gentiles as having "been aliens, and strangers from the covenants of promise, having no hope, and without God in the world. But now, in Christ
Jesus ye who sometime were far off are made nigh by the blood of Christ," &c. That is, God's Son Jesus took part of the flesh and blood of all the earthly man; as much of the Gentiles, in this sense, as of the Jews; for the reason which Paul assigned to the Athenians, that all were the offspring of God, for God had "made [enos aimatos] of ONE BLOOD all nations of men." For aima signifies not only blood, but consanguinity. And no truth can be more palpable, because all are one common progeny, descending from one Adam. Therefore Paul, in his Epistle to the Romans, makes no distinction in the pasa e ktisis, whole creation, save in the sense of believers being firstfruits of the aima, blood, that God's Son partook of.
The same Paul, when he reproved the Galatians (iii.) for their ignorance, says, "For ye are the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ, [not into a pool of water!] have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." What cutting reproof is here! Paul acknowledges but ONE sect, viz: They that are in Christ Jesus. But in our day, professing christians are, some in the Pope; some in Calvin; some in Martin Luther; some in Arminius; some in Hopkins; some in Murray; and other some are in, they know not whom nor what; and, finally, the Fox has a sect; and a new sect of Hicksites has grown up among us. And these, in one great mass, have expanded, and the one sect of believers in the Lord Jesus Christ, has become nearly extinct. Paul also reproved the Corinthians (1 Cor. i. 12--17,) for being, some of Paul; some of Apollos; and some of Cephas; but there were some of Christ! And Paul asks, "Is Christ divided? Was Paul crucified for
Be it remembered, "If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." But, if ye be Calvin's, & Co., ye are Calvin's & Co.; and ye are Calvin's & Co's. seed, and heirs according to Calvin's & Co's. promises. And i would not give a fig for all their promises.
The truth is seen in Christ: "For there is none other name under heaven given among men whereby we must be saved." (Acts iv. 12.) How true is the declaration