CONCERNING THE OBJECTION, AGAINST THE DOCTRINE OF NATIVE CORRUPTION, THAT TO SUPPOSE MEN RECEIVE THEIR FIRST EXISTENCE IN SIN, IS TO MAKE HIM WHO IS THE AUTHOR OF THEIR BEING, THE AUTHOR OF THEIR DEPRAVITY.
One argument against a supposed native, sinful depravity, which Dr. T. greatly insists upon, is, “that this does in effect charge him, who is the author of our nature, who formed us in the womb, with being the author of a sinful corruption of nature; and that it is highly injurious to the God of our nature, whose hands have formed and fashioned us, to believe our nature to be originally corrupted, and that in the worst sense of corruption. 1
With respect to this, I would observe, in the first place, that this writer, in handling this grand objection, supposes something to belong to the doctrine objected against, as maintained by the divines whom he is opposing, which does not belong to it, nor follow from it. As particularly, he supposes the doctrine of original sin to imply, that nature must be corrupted by some positive influence; “something, by some means or other, infused into the human nature; some quality or other, not from the choice of our minds, but like a taint, tincture, or infection, altering the natural constitution, faculties, and dispositions of our souls. 2 That sin and evil dispositions are implanted in the fœtus in the womb.” 3 Whereas truly our doctrine neither implies nor infers any such thing. In order to account for a sinful corruption of nature, yea, a total native depravity of the heart of man, there is not the least need of supposing any evil quality, infused, implanted, or wrought into the nature of man, by any positive cause, or influence whatsoever, either from God, or the creature; or of supposing, that man is conceived and born with a fountain of evil in his heart, such as is any thing properly positive. I think, a little attention to the nature of things will be sufficient to satisfy any impartial considerate inquirer, that the absence of positive good principles, and so the withholding of a special divine influence to impart and maintain those good principles—leaving the common natural principles of self-love, natural appetite, &c. to themselves, without the government of superior divine principles—will certainly be followed with the corruption; yea, the total corruption of the heart, without occasion for any positive influence at all: and that it was thus in fact that corruption of nature came on Adam, immediately on his fall, and comes on all his posterity, as sinning in him, and falling with him. 4
The case with man was plainly this: When God made man at first, he implanted in him two kinds of principles. There was an inferior kind, which may be called natural, being the principles of mere human nature; such as self-love, with those natural appetites and passions, which belong to the nature of man, in which his love to his own liberty, honour, and pleasure, were exercised: these, when alone, and left to themselves, are what the Scriptures sometimes call flesh. Besides these, there were superior principles, that were spiritual, holy, and divine, summarily comprehended in divine love; wherein consisted the spiritual image of God, and man’s righteousness and true holiness; which are called in Scripture the divine nature. These principles may, in some sense, be called supernatural, 5 being (however concreated or connate, yet) such as are above those principles that are essentially implied in, or necessarily resulting from, and inseparably connected with, mere human nature; and being such as immediately depend on man’s union and communion with God, or divine communications and influences of God’s Spirit: which though withdrawn, and man’s nature forsaken of these principles, human nature would be human nature still; man’s nature, as such, being entire without these divine principles, which the Scripture sometimes calls spirit, in contradistinction to flesh. These superior principles were given to possess the throne, and maintain an absolute dominion in the heart; the other to be wholly subordinate and subservient. And while things continued thus, all was in excellent order, peace, and beautiful harmony, and in a proper and perfect state. These divine principles thus reigning, were the dignity, life, happiness, and glory of man’s nature. When man sinned and broke God’s covenant, and fell under his curse, these superior principles left his heart: for indeed God then left him; that communion with God on which these principles depended, entirely ceased; the Holy Spirit, that divine inhabitant, forsook the house. Because it would have been utterly improper in itself, and inconsistent with the constitution God had established, that he should still maintain communion with man, and continue by his friendly, gracious, vital influences, to dwell with him and in him, after he was become a rebel, and had incurred God’s wrath and curse. Therefore immediately the superior divine principles wholly ceased; so light ceases in a room when the candle is withdrawn; and thus man was left in a state of darkness, woful corruption, and ruin; nothing but flesh without spirit. The inferior principles of self-love, and natural appetite, which were given only to serve, being alone, and left to themselves, of course became reigning principles; having no superior principles to regulate or control them, they became absolute masters of the heart. The immediate consequence of which was a fatal catastrophe, a turning of all things upside down, and the succession of a state of the most odious and dreadful confusion. Man immediately set up himself, and the objects of his private affections and appetites, as supreme; and so they took the place of god. These inferior principles are like fire in a house; which, we say, is a good servant, but a bad master; very useful while kept in its place, but if left to take possession of the whole house, soon brings all to destruction. Man’s love to his own honour, separate interest, and private pleasure, which before was wholly subordinate unto love to God, and regard to his authority and glory, now disposes and impels him to pursue those objects, without regard to God’s honour, or law; because there is no true regard to these divine things left in him. In consequence of which, he seeks those objects as much when against God’s honour and law, as when agreeable to them. God still continuing strictly to require supreme regard to himself, and forbidding all undue gratifications of these inferior passions—but only in perfect subordination to the ends, and agreeableness to the rules and limits, which his holiness, honour, and law prescribe—hence immediately arises enmity in the heart, now wholly under the power of self-love; and nothing but war ensues, in a constant course, against God. As, when a subject has once renounced his lawful sovereign, and set up a pretender in his stead, a state of enmity and war against his rightful king necessarily ensues. It were easy to show, how every lust, and depraved disposition of man’s heart, would naturally arise from this private original, if here were room for it. Thus it is easy to give an account, how total corruption of heart should follow on man’s eating the forbidden fruit, though that was but one act of sin, without God putting any evil into his heart, or implanting any bad principle, or infusing any corrupt taint, and so becoming the author of depravity. Only God’s withdrawing, as it was highly proper and necessary that he should, from rebel-man, and his natural principles being left to themselves, is sufficient to account for his becoming entirely corrupt, and bent on sinning against God.