'Endless Life the Inheritance of the Righteous'
Posted at This Day in Presbyterian History:
Hopefully our readers will have a bit more time today and can bear with us as we post the sermon delivered at the funeral of Rev. John Niel McLeod, delivered in 1874 by the Rev. David Steele, pastor of the Fourth Reformed Presbyterian Church of Philadelphia. John Niel McLeod was the son of the Rev. Alexander McLeod [1774-1833], the latter so well known for his resolute stand against slavery in 1801. Rev. Steele’s sermon is entitled, “Endless Life the Inheritance of the Righteous.
DISCOURSE.
Among the writings of Old Testament Scripture, the prophecy of Isaiah occupies a prominent place. For sublimity and fervor it is unsurpassed, while its animated strains of poetry well accord with the golden age of Hebrew literature. Perhaps the most marked characteristic of this inspired oracle is its evangelism. Rapt in profound and holy thought, and ravished with visions of coming glory for the church of Christ, with seraphic ardor the prophet utters his messages of comfort and instruction in the ears of his countrymen. With prophetic eye he penetrates the future. In the horoscope of coming events he beholds the aurora of the world’s redemption, by the rising of the Sun of righteousness with healing in his wings. Under the afflatus of the Spirit he perceives event succeeding event, providence linked to providence, until, in the fulness of time, the mystery of godliness is manifested, the rod comes forth from the stem of Jesse, a branch grows out of his root, and to the ever-blessed Shiloh is the gathering of the people. To the son of Amos ages are condensed into moments, centuries revolve with the rapidity of thought, and unborn generations are rolled up into one glorious present. In pursuance of the Divine purpose, the Lamb of God, slain from the foundation of the world, is led to the top of Calvary; and as the sword of Divine justice descends upon the head of the victim, personally innocent, but by imputation chargeable with the sins of millions born and unborn, the prophet declares, “he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed.” The results are glorious. The mediator sees his seed, prolongs his days, and the pleasure of the Lord prospers in his hand. In this twenty- sixth chapter the prophet personating the church sings, — “Salvation will God appoint for walls and bulwarks,” and redeemed saints exult in God. He warms as he proceeds with his theme. Under the figure of a resurrection he describes the church’s ultimate triumphs over her enemies. The dry bones live, Death is robbed of its sting, dissolution is succeeded by regeneration, and life and immortality are brought to light. In the application of our text, the transition from the figurative to the literal resurrection is easy. Personating Christ, who has destroyed death, the prophet announces the cheering fact, “Thy dead men shall live,” and then, with energy adds, together “with my dead body shall they arise.” The sententious declaration of the text is not of difficult analysis. It includes two thoughts: —
I. The solemn fact that men are dead.
II. The comforting promise that the dead shall live.
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| Grave stones of the Rev. Alexander McLeod, in the foreground, and his son, John Niel McLeod, in the distance. Photograph courtesy of Mr. Anthony Elia. - Source: This Day In Presbyterian History |
Hopefully our readers will have a bit more time today and can bear with us as we post the sermon delivered at the funeral of Rev. John Niel McLeod, delivered in 1874 by the Rev. David Steele, pastor of the Fourth Reformed Presbyterian Church of Philadelphia. John Niel McLeod was the son of the Rev. Alexander McLeod [1774-1833], the latter so well known for his resolute stand against slavery in 1801. Rev. Steele’s sermon is entitled, “Endless Life the Inheritance of the Righteous.
DISCOURSE.
“Thy dead men shall live,” — Isaiah 26:20 (first clause).
Among the writings of Old Testament Scripture, the prophecy of Isaiah occupies a prominent place. For sublimity and fervor it is unsurpassed, while its animated strains of poetry well accord with the golden age of Hebrew literature. Perhaps the most marked characteristic of this inspired oracle is its evangelism. Rapt in profound and holy thought, and ravished with visions of coming glory for the church of Christ, with seraphic ardor the prophet utters his messages of comfort and instruction in the ears of his countrymen. With prophetic eye he penetrates the future. In the horoscope of coming events he beholds the aurora of the world’s redemption, by the rising of the Sun of righteousness with healing in his wings. Under the afflatus of the Spirit he perceives event succeeding event, providence linked to providence, until, in the fulness of time, the mystery of godliness is manifested, the rod comes forth from the stem of Jesse, a branch grows out of his root, and to the ever-blessed Shiloh is the gathering of the people. To the son of Amos ages are condensed into moments, centuries revolve with the rapidity of thought, and unborn generations are rolled up into one glorious present. In pursuance of the Divine purpose, the Lamb of God, slain from the foundation of the world, is led to the top of Calvary; and as the sword of Divine justice descends upon the head of the victim, personally innocent, but by imputation chargeable with the sins of millions born and unborn, the prophet declares, “he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed.” The results are glorious. The mediator sees his seed, prolongs his days, and the pleasure of the Lord prospers in his hand. In this twenty- sixth chapter the prophet personating the church sings, — “Salvation will God appoint for walls and bulwarks,” and redeemed saints exult in God. He warms as he proceeds with his theme. Under the figure of a resurrection he describes the church’s ultimate triumphs over her enemies. The dry bones live, Death is robbed of its sting, dissolution is succeeded by regeneration, and life and immortality are brought to light. In the application of our text, the transition from the figurative to the literal resurrection is easy. Personating Christ, who has destroyed death, the prophet announces the cheering fact, “Thy dead men shall live,” and then, with energy adds, together “with my dead body shall they arise.” The sententious declaration of the text is not of difficult analysis. It includes two thoughts: —
I. The solemn fact that men are dead.
II. The comforting promise that the dead shall live.
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