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CHAPTER 11.

Concerning that objection against the doctrine of native corrup tion, 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 men's being supposed to be born with sinful depravity, which Dr. Taylor 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.”*

With respect to this, I would observe in the first place, that this writer, in his 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 does 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.† That sin and evil dispositions are implanted in the fœtus in the womb." Whereas truly our doctrine neither implies nor infers any such thing. In order to account for a sinful corruption of nature, yea, a

* Page 137, + Page 187.

187, 188, 189, 256, 258, 260, 143, S. and other places. Page 146, 148, 149, S. and the like in many other places.

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 selflove, natural appetite, &c. (which were in man in innocence) leaving these, I say, to themselves, without the government of superior divine principles, will certainly be followed with the cor-. ruption, yea, the total corruption of the heart, without occasion for any positive influence at all: And, that it was thus indeed 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.

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 selflove, with those natural appetites and passions, which belong to the nature of man, in which his love to his own liberty, honor, 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, being (however concreated or con

To prevent all cavils, the reader is desired particularly to observe, in what sense I here use the words natural and supernatural: Not as epithets of distinction between that which is concreated or connate, and that which is Extraordinarily introduced afterwards, besides the first state of things, or the

nate, yet) such as are above those principles that are essentially implied in, or necessarily resulting from, and insepara bly 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 things were in excellent order, peace, and beautiful harmony, and in their 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 covenant and constitution God had established, that God 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.

order established originally, beginning when man's nature began; but as distinguishing between what belongs to, or flows from, that nature which man has, merely as man, and those things which are above this, by which one is denominated, not only a man, but a truly virtuous, holy, and spiritual man; which, though they began in Adam, as soon as humanity began, and are necessary to the perfection and well being of the human nature, yet are not essential to the constitution of it, or necessary to its being: Inasmuch as one may have every thing needful to his being man, exclusively of them. If in thus using the words, natural and supernatural, I use them in an uncommon sense, it is not from any affectation of singularity, but for want of other terms more aptly to express my meaning.

Therefore immediately the superior divine principles wholly ccased; so light ceases in a room when the candle is withdrawn; and thus man was left in a state of darkness, woeful corruption and ruin; nothing but flesh without spirit. The inferior principles of selflove, 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 did immediately set up himself, and the objects of bis private affections and appetites, as supreme; and so they took the place of God. These inferior principles are like fire in an 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 honor, 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 honor 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 honor and law, as when agreeable to them. And God, still continuing strictly to require supreme regard to himself, and forbidding all gratifications of these inferior passions, but only in perfect subordination to the ends, and agreeableness to the rules and limits, which his holiness, honor, and law prescribe, hence immediately arises enmity in the heart, now wholly under the power of selflove; 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 shew, how every lust, and depraved disposition of man's heart would naturally arise from this firivative 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's 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 withdraw. ing, as it was highly proper and necessary that he should, from rebel man, being as it were driven away by his abominable wickedness, and men's natural principles being left to themselves, this is sufficient to account for his becoming entirely corrupt, and bent on sinning against God.

And as Adam's nature became corrupt, without God's implanting or infusing any evil thing into his nature; so does the nature of his posterity. God dealing with Adam as the head of his posterity (as has been shewn) and treating them as one, he deals with his posterity as having all sinned in him. And therefore, as God withdrew spiritual communion, and his vital, gracious influence from the common head, so he withholds the same from all the members, as they come into existence; whereby they come into the world mere flesh, and entirely under the government of natural and inferior principles; and so become wholly corrupt, as Adam did.

But, concerning this, I have said of it in my disThough, besides what I

Now, for God so far to have the disposal of this affair, as to withhold those influences, without which nature will be cor rupt, is not to be the author of sin. must refer the reader to what I course on the freedom of the will.* have there said, I may here observe, That if for God so far to order and dispose the being of sin, as to permit it, by withholding the gracious influences necessary to prevent it, is for him to be the author of sin, then some things which Dr. Taylor himself lays down, will equally be attended with this very consequence. For, from time to time, he speaks of God's giving men up to the vilest lusts and affections, by permitting, or leaving them. Now, if the continuance of sin, and its increase and prevalence, may be in consequence of God's disposal, by his withholding that grace, that is needful, under

* Part iv. § 9, p. 354, &c. + Key, § 388, Note; and Paraph, on Rom i. 24, 26.

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