Its condition was visible to discerning eyes. It was a world rotting in its corruption, mouldering in its decay, and which to His pure sense had the moral aspect and odour of the charnel-house. We realize very imperfectly the distress, the inward nausea, the conflict of disgust and pity which the fact of being in such a world as this and belonging to it caused in the nature of Jesus Christ, in a soul that was in perfect sympathy with God. Never was there loneliness such as His, the solitude of life in a region peopled with the dead. The joy which Christ had in His little flock, in those whom the Father had given Him out of the world, was proportionately great. In them He found companionship, teachableness, signs of a heart awakening towards God--men to whom life was in some degree what it was to Him. He had come, as the prophet in his vision, into "the valley full of dry bones," and He "prophesied to these slain, that they might live." What a comfort to see, at His first words, a shaking in the valley,--to see some who stirred at His voice, who stood upon their feet and gathered round Him--not yet a great army, but a band of living men! In their breasts, inspired from His, was the life of the future. "I am come," He said, "that they might have life." It was the work of Jesus Christ to breathe His vital spirit into the corpse of humanity, to reanimate the world.
When St Paul speaks of his readers in their heathen condition as "dead," it is not a figure of speech. He does not mean that they were like dead men, that their state resembled death; "nor only that they were in peril of death; but he signifies a real and present death" (Calvin). They were, in the inmost sense and truth of things, _dead men_. We are twofold creatures, two-lived,--spirits cased in flesh. Our human nature is capable, therefore, of strange duplicities. It is possible for us to be alive and flourishing upon one side of our being, while we are paralyzed or lifeless upon the other. As our bodies live in commerce with the light and air, in the environment of house and food and daily exercise of the limbs and senses under the economy of material nature, so our spirits live by the breath of prayer, by faith and love towards God, by reverence and filial submission, by communion with things unseen and eternal. "With Thee," says the Psalmist to his God, "is the fountain of life: in Thy light we see light." We must daily resort to that fountain and drink of its pure stream, we must faithfully walk in that light, or there is no such life for us. The soul that wants a true faith in God, wants the proper spring and principle of its being. It sees not the light, it bears not the voices, it breathes not the air of that higher world where its origin and its destiny lie.
The man who walks the earth a sinner against God, becomes by the act and fact of his transgression a dead man. He has imbibed the fatal poison; it runs in his veins. The doom of sin lies on his unforgiven spirit. He carries death and judgement about with him. They lie down with him at night and wake with him in the morning; they take part in his transactions; they sit by his side in the feast of life. His works are "dead works"; his joys and hopes are all shadowed and tainted. Within his living frame he bears a coffined soul. With the machinery of life, with the faculties and possibilities of a spiritual being, the man lies crushed under the activity of the senses, wasted and decaying for want of the breath of the Spirit of God. In its coldness and powerlessness--too often in its visible corruption--his nature shows the symptoms of advancing death. It is dead as the tree is dead, cut off from its root; as the fire is dead, when the spark is gone out; dead as a man is dead, when the heart stops.