Charles Hodge,
The Scriptures teach that the sinfulness of men is deep seated; or, consisting in a corruption of the heart, it manifests itself in innumerable forms in the actions of the life. All the imaginations of man’s heart are only evil continually. (Gen. 6:5) God says of the human heart that it is deceitful above all things and desperately wicked. (Jer. 17:9) All men, by nature are the children of wrath. (Ephesians 2:3) And therefore the Psalmist says, Behold I was shapen in iniquity, and in sin did my mother conceive me. (Psalm 51:5)
This corruption of our nature is the ground of the constant reference of every thing good in man to the Holy Spirit, and of everything evil, to his own nature. Hence in the language of the Bible, the natural man is a corrupt man; and the spiritual man alone is good. Hence too the constant opposition of the terms flesh and spirit; the former meaning our nature as it is apart from divine influence, and the latter the Holy Spirit, or its immediate effects. To be in the flesh, to walk after the flesh, to mind the things of the flesh, are all Scriptural expressions descriptive of the natural state of men. It is in this sense of the term that Paul says, In my flesh there dwelleth no good thing; (Romans 7:18) and that our Saviour said, That which is born of the flesh is flesh. (John 3:6)
This humbling doctrine is, moreover, involved in all the descriptions which the Bible gives of the nature of that moral change which is necessary to salvation. It is no mere outward reformation; it is no assiduous performance of external duties. It is a regeneration; a being born of the Spirit; a new creation; a passing from death unto life. A change never effected by the subject of it, but which has its source in God. Of no doctrine, therefore, is the Bible more full than of that which teaches that men are depraved and fallen beings, who have lost the image of God, and who must be created anew in Christ Jesus before they can see the kingdom of heaven.
These Scriptural representations respecting the universality of sin and the corruption of our nature, are abundantly confirmed by experience and observation. Men may differ as to the extent of their sinfulness, or as to the ill desert of their transgressions, but they cannot be insensible to the fact that they are sinners, or that they have sustained this character as long as they have had any self-knowledge. As far back as they can go in the history of their being, they find the testimony of conscience against them. As this consciousness of sin is universal, and as it exists as soon as we have any knowledge of ourselves, it proves that we are fallen beings; that we have lost the moral image of God with which our first parents were created. It is a fact, of which every human being is a witness, that our moral nature is such that instead of seeking our happiness in God and holiness, we prefer the creature to the creator. It would be just as unreasonable to assert that this was the original, proper state of man, as to say our reason was sound, if it universally, immediately and infallibly led us into wrong judgments upon subjects fairly within its competency.
The proof, that man is a depraved being, is as strong as that he is a rational, a social, or a moral being. He gives no signs of reason at his birth; but he invariably manifests his intellectual nature as soon as he becomes capable of appreciating the objects around him or of expressing the operations of his mind. No one supposes reason to be the result of education, or the effect of circumstances, merely because its operations cannot be detected from the first moment of existence. The uniformity of its manifestation under all circumstances, is regarded as sufficient proof that it is an attribute of our nature.
The same remark may be made respecting the social affections. No one of them is manifested from the beginning of our course in this world; yet the fact that men in all ages and under all circumstances, evince a disposition to live in society; that all parents love their children, that all people have more or less sympathy in the joys and sorrows of their fellow men, is proof that these affections are not acquired but original, that they belong to our nature and are characteristic of it.
In like manner the apostle reasons from the fact that all men perform moral acts and experience the approbation or disapprobation of conscience, that they have, by nature, and not from example, instruction, or any other external influence, but in virtue of their original moral constitution, a law written on their hearts, a sense of right and wrong – . But if the uniform occurrence of any moral acts is a proof of a moral nature, the uniform occurrence of wrong moral acts is a proof of a corrupt moral nature. If the universal manifestation of reason and of the social affections, proves man to be by nature a rational and social being, the universal manifestation of sinful affections proves him to be by nature a sinful being. When we say that any one is a bad man, we mean that the predominant character of his actions proves him to have bad principles or dispositions. And when we say that man’s nature is depraved we mean that it is a nature whose moral acts are wrong. And this uniformity of wrong moral action is as much a proof of a depraved nature, as the acts of a bad man are a proof of the predominance of evil dispositions in his heart. This is the uniform judgment of men, and is sanctioned by the word of God. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Therefore by their fruits shall ye know them. This illustration was used by our Saviour with the express design of teaching that the predominant character of the acts of men, is to be taken as a certain index of the state of the heart; and hence the uniform occurrence of sin in all men is a certain evidence of the corruption of their nature. Indeed there is no one act with regard to human nature, which consciousness and observation more fully establish than that it is depraved.
— taken from: The Way of Life, Charles Hodge, 1841
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