CONTENTS. DISCOURSE I. THE NATURE AND EXTENT OF SPIRITUAL DEATH. "Dead in trespasses and sins."-Ephes. ii. 1 INTRODUCTORY REMARKS-Nature of Spiritual Death-Man originally created with a threefold life-Animal, intellectual, and Spiritual-These described, and their existence scripturally proved-(Pp. 11-13)—The effect of the Fall— The animal life extinguished gradually-The intellectual, partially—The spiritual, totally-(Pp. 13-16)-The Extent of Spiritual Death-Man left without spiritual perceptions-(Pp. 16-29)-without spiritual desires-(Pp. 19-22)— without spiritual powers, or capacities of any kind-(Pp. 22-25)-Practical conclusion-God's ways justified-Reasons for sorrow and self-abasement on the part of man-(Pp. 25-27.) DISCOURSE II. OBJECTIONS TO THE BIBLE THEORY OF THE FALL CONSIDERED: "Dead in trespasses and sins."-Ephes. ii. 1. INTRODUCTION.-Those who defend human nature from the charges of the Word the champions of corruption-(Pp. 28, 29)—First objection, that too little is made of man's powers, answered, by a reference to the annals of science and literature, and to the religious history of ancient Paganism-(Pp. 29-32)—Second objection, that the evangelic theory of the Fall destroys the principle of human responsibility-Answered-(Pp. 32-36)—Third objection, that it renders the means of grace absolutely useless-Answered-(Pp. 36-38)-The doctrine of "natural ability" discussed, and disproved-(Pp. 38-45)-Application-A word of counsel to those in error on these points--A word of caution to the rest -(Pp. 45-47.) DISCOURSE III. THE DOCTRINE OF REGENERATION STATED AND Defended. "Whosoever believeth that Jesus is the Christ, is born of God." 1 John v. 1. INTRODUCTION.-The doctrine in question disrelished by the natural man, and long opposed both in England and Scotland-Still perverted by Puseyites and Pelagians in both countries-(Pp. 48-50)—Nature of Regeneration-implies that a principle of life is implanted-(Pp. 50-52)-This principle new, and therefore different from nature-(Pp. 52, 53)-This principle supernatural, and therefore superior to nature (P. 53)-This principle spiritual, and therefore opposed to nature-(Pp. 53-55)-This principle divine, and therefore above the possible reach or attainment of nature-(Pp. 55.57)—The views of the Scottish Pelagians contrasted with the statements of Scripture on this doctrine-Conclusion-Man's powers in Regeneration not destroyed, but renewed (Pp. 58-62)-His spiritual ability derived from the spiritual life implanted. DISCOURSE IV. THE CONNECTION OF FAITH WITH REGENERATION. "Whosoever believeth that Jesus is the Christ, is born of God." 1 John v. 1. BRIEF recapitulation of former Discourse-Saving Faith showed not to consist in mere acknowledgment of Christ's Messiahship-(Pp. 65, 66)-Nor in the literal reception of his Word or testimony as such—(Pp. 66-68)-Proved to be a principle divinely communicated, both from the truths which it receives, and from what is stated concerning its spiritual character in Scripture-(Pp. 68-70-Wrought in the soul by the regenerating agency of the Spirit, through an exercise of power similar to that by which the Redeemer was raised from the dead(Pp. 70-76) These statements compared with the erroneous views of Faith inculcated by some-(Pp. 76-79). DISCOURSE I. SPIRITUAL DEATH-ITS NATURE AND EXTENT. "DEAD IN TRESPASSES AND SINS." Ephes. II. 1. THAT man is a fallen creature that the moral and spiritual condition in which we actually find him, is different from that in which he was originally formed-is a truth which, properly considered, must command the conviction of all. To deny that there is much of evil bound up in his nature, is impossible; and to suppose that he was created thus, that the hand which made him could have lodged those elements of evil within him, would be absolutely atheistical. And hence the existence of human depravity involves, by necessary consequence, the fact of human apostacy. But, while the truth before us may, in general terms, be admitted, there are still great diversities of opinion as to the precise effect of the fall on the state and constitution of man. Even among those who receive the Scriptures as the Word of God, and who profess to derive their doctrinal views from them, no small amount of disagreement prevails; and we need not say that the sentiments entertained by different parties on A this fundamental question-a question which forms the very starting-point in all theological inquiries-will affect directly and pervadingly the whole system of Divine truth. As the remedy must be adapted to the case which it is designed to meet, they who have but slight views of the consequences resulting from the fall, must necessarily have but slight views of the nature of the gospel scheme; while those, on the other hand, who believe that man has been entirely corrupted and destroyed by that event, must regard the remedial dispensation in a much deeper and more solemn light. And, as life or death depends on the wounds of the soul being thoroughly searched and suitably prescribed for, all such theories as are formed on insufficient grounds, are calculated to lead to a mode of treatment which, by coming short of the case, may prove practically fatal. This, we are persuaded, is the actual tendency of the various systems that proceed on superficial and inadequate views of the nature of the fall; and the system, if we may call it so, which we are this evening to examine, is one of these. The parties by whom it is advocated are, no doubt, very strenuous in asserting that their opinions are founded on the declarations of the Word. It cannot be denied that they affect a more than ordinary degree of zeal in behalf of the Scriptures; but, before we are done, we think we shall have but little difficulty in showing that the Scriptures are, in this case resorted to, rather as aids to speculation than as sources of direct instruction. So far from being examined for light at first hand, we shall find that they are used merely for the purpose of confirming "foregone conclusions," and these conclusions by no means novel or original, but suggested by the common, carnal views,-the notorious, habitual, universal preconceptions of the natural man. Hence it will farther be seen that the parties in question, instead of desiring to "see light in God's light," are manifestly striving to see God's light in theirs. Instead of following the mind of the Spirit, they are following very plainly the spirit of their own minds; and the result is just what might be expected: they are receding, step by step, from the clear doctrines of evangelical truth to the hazy regions of heresy and folly. Before we proceed to state their views on the subject which we are at present to discuss, we shall first endeavour to show what the Spirit of truth says regarding it; and then you will have it in your power to compare the one with the other. What saith the Scriptures? Search them, and see whether these things be so. "To the law and to the testimony, if we speak not according to them, it is because there is no light in us!" The Apostle, in the words which we have quoted as our text, lays down the Bible theory of the fall. He declares that it has left mankind "dead in trespasses and sins." What is the nature of the death to which he refers? and what is the extent of it? These are the two propositions to which we intend to confine your attention. Consider what we say, and may the Lord give you understanding in all things. I. And, first, as to the Nature of the death of which the Apostle speaks. In explanation of this, we would observe, that man was originally created with a threefold life-animal, intellectual, and spiritual. Having been formed with a corporeal frame, it was necessary that he should be provided with a principle of life adapted thereto; and this principle is that of animal life, which he accordingly possesses in common with the animal tribes, and which now, as in their case, dissolves and dies with the dissolution and death of the physical system. It is to this part of our nature that Job refers, when he says, "If a man die, shall he live again?" But it being intended that man should have dominion over the creatures, and be, under God, the ruler and governor of this world, he was endowed with rational or intellectual life, for this end-that he might use the various powers bestowed upon him, and the various resources by which he was surrounded, both for his own advantage, and for the general |