Man’s Moral Malady—Depravity
The ground of the need for the new birth and also for entire sanctification is the depravity of men’s natures, that spiritual disease which leads to spiritual death through sin. Though justification saves from committed sins, yet the reason why “Ye must be born again” (John 3:7) is because of this depraved nature, and we need entire sanctification for the same reason. If we reject depravity, consistency requires that we also reject, not only sanctification as a second cleansing, but also regeneration. Because depravity is fundamental to the work of salvation, it is important that we understand the fact and nature of the disease that we may the better comprehend the nature of its cure.
Native depravity is commonly known as original sin, inherited sin, inbred or indwelling sin, the Adamic nature, the carnal nature, or the flesh. The two latter designations and some others are sometimes criticized as not properly applying. But it seems, as is held by some very respectable theologians, that “carnal” and “flesh” have also a technical usage in the New Testament different from their more general meaning and refer to the depraved nature. However, the fact and nature of depravity is not dependent upon any particular designation.
Nature of Depravity
The nature of this depravity has been much misunderstood. Many have wrongly supposed that it consists of guilt for Adam’s sin and that it is punishable. We reject this view as we do also the theory resulting from it, that infants are punished in hell for the sin of Adam. While some reject these theories as being unscriptural and unjust, yet they have no clear idea as to what depravity is; and without a clear view of the nature of depravity it is not possible to understand what is comprehended in the work of regeneration and entire sanctification. Native depravity is not a physical entity or material substance. It is not a stump that may be removed nor a germ that may be eradicated. It is not a thing that may be extracted as a bad tooth.
It may be roughly illustrated in this way, but perhaps better as being like a poison in one’s blood resulting in disease and suffering in the body. Its immaterial nature may be still better illustrated as being likened to that which causes the ferocious lion to differ from the harmless lamb. No surgeon could find in the lion a physical thing that makes him ferocious. So, likewise, depravity is the very nature that makes unregenerate man what he is.
A Derangement of the Moral Nature
As depravity is not a physical something in man causing him to do evil, neither is it an entire subtraction of his moral nature. This is shown by the fact that the sinner possesses moral faculties such as conscience, though it is weakened. From a careful study of the subject it is evident that depravity is a derangement or enfeeblement of man’s moral nature. It is a perversion or weakness of his moral faculties. It is in this sense that the image of God is lost, and not in the sense of an entire loss of the moral nature.
In the depraved, conscience is perverted or weakened. Its power to discriminate between right and wrong is lost, to a great extent. Its power to impel to the right is weakened, so it fails to function as God intended. Its power to reprove is weakened insomuch that one may sin and feel very little if any compunction of conscience for it. The conscience becomes, as the Bible says, “seared with a hot iron.” (1 Timothy 4:2) Because the power of conscience is weaker in some than in others, we understand that there are degrees of depravity and that the hardened criminal is more depraved than the little child.
Also the affections are alienated or perverted. Man was intended to love God supremely and to love his neighbor as himself, which is keeping all God’s law. But by the perversion of this moral faculty, the affections, commonly referred to as an evil heart, he loves the creature more than the Creator, and he loves himself more than his neighbor. Depravity is the one reason why there is more love for things and self rather than for God and others. Man’s heart is not right. This is why man needs a new heart, or affections.
The will is also enslaved in moral volitions. One in sin may desire to do good, but is unable. In the words of Paul, “For to will is present with me; but how to perform that which is good I find not.” (Romans 7:18) In describing his condition before he found Christ, Paul says, “I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.” (Romans 7:14-15) Probably in the will more than in any other of his faculties is depravity in man manifested. The depravity of the will is so evident that some have wrongly supposed that man’s free will is entirely lost.
Practical Consequences of Depravity
Probably one of the best ways to get a practical comprehension of the nature of depravity is to take a look at the effects of it in everyday life. When God created man, He placed in his nature a sense of justice, which in itself is a good thing, serving to aid man in his relations to his Maker and his fellows. But this sense of justice has been perverted in the depraved, insomuch that it not only causes him to feel that justice should be done in case of injury to himself or another, but it becomes a vindictive anger or hatred calling for revenge, and even injustice on the offender. When such a one is fully sanctified, or freed from depravity, he will still have that sense of justice and may feel displeasure and indignation if he sees an injury inflicted upon a helpless person, but he will not feel that hatred and vindictive anger which results from a deranged moral nature.
Man was created with a quality known as approbativeness—a desire to have the approval of his fellows. This is good and causes one to seek to please others and to do them good. But, because of the perversion of man’s nature and his consequent self-love, he desires not only to be well thought of but to be regarded as better than anyone else. This we call sinful pride. Sanctification eliminates this sinful, selfish pride, but it does not take away that natural pride or approbativeness which is a part of his nature and is for his good.
To illustrate further: Man has a quality known as acquisitiveness. It is this which causes one to provide for a time of adversity, to get a home, and other things needful. This is good. But depravity develops this into an inordinate love for things and money, which love is called covetousness. But even though by entire sanctification one may be saved from the disposition to covetousness, yet he will still have the natural disposition to acquire, in a greater or less degree.
Self-respect causes one to dress as is customary according to circumstances, that is, one will brush his hair, polish his shoes, etc.; but because of the perversion of this natural quality of self-respect man comes to be proud and wants to appear, not only respectable, but as better than any other person. This is selfish pride, and is sinful. Entire sanctification will destroy this sinful pride, but will leave one with the natural quality of self-respect.
Because of a lack of clear understanding of the nature of depravity, hence of what is eliminated in sanctification, many have been confused because they expected sanctification to take away a quality of the human nature, when it in reality merely restores the deranged human nature, or destroys the depravity in it. Clear ideas concerning depravity will aid much in understanding the whole process of sin and salvation from sin.
The Fact of Native Depravity
That man is fallen and sinful by nature has been generally held by mankind. Among all people in all ages men have believed this. With the exception of Pelagians and a few others, Christians have universally believed in native depravity in some sense. Pelagius, who lived in the early part of the fifth century, advocated the theory that sin consists only in actions, not in character, and that man does not have a deranged moral nature, but that he is as Adam was created. This phase of Pelagius’ teachings is held by Unitarians of the present time. Charles Eliot, ex-president of Harvard, and a leading Unitarian writer, says in his Religion of the Future, “The new religion rejects absolutely the conception that man is an alien in the world, or that God is alienated from the world. It rejects also the entire conception of man as a fallen being, hopelessly wicked, and tending downward by nature.”
That class of professed Christians who hold that man is evolved from a lower animal usually deny that he is a fallen being, because this is contrary to their theory of evolution. The tendency of liberal Christianity in this day is to deny native depravity. Some well-meaning people, not of the class mentioned above, through lack of information have been inclined to forsake the doctrine of depravity. Especially because the doctrine of native depravity is vital to the doctrine of the new birth, sanctification, and to experimental religion generally, attention is called to some of the many positive proofs of this doctrine.
More Positive Scripture Proofs of Depravity
In the earliest history of the human race, men are described as of evil character continually. “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” (Genesis 6:5) “The imagination of man’s heart is evil from his youth.” (Genesis 8:21)
The psalmist David was a believer in native depravity from one’s earliest existence. In his penitent prayer in Psalm 51 he said, “Behold, I was shapen in iniquity; and in sin did my mother conceive me.” (Psalm 51:5) “They go astray as soon as they be born, speaking lies.” (Psalm 58:3) Paul also clearly taught that he had sin dwelling in him even before he came to know right from wrong. “I was alive without the law once: but when the commandment came, sin revived, and I died.” (Romans 7:9) “We were by nature the children of wrath.” (Ephesians 2:3)
It Is Assumed in the Scriptures
The Bible teaches that sinful acts in man are the result of a sinful nature in him. It is taken for granted that character determines conduct. “Out of the heart of men, proceed evil thoughts.” (Mark 7:21) In other words, the stream will be like the fountain from which it flows. if the nature of man is sinful, the life will be sinful. And if the life is sinful, it is proof that the heart is depraved by sin. Jesus taught that a tree is known by its fruits. “A good tree can not bring forth evil fruit, neither can a corrupt tree bring forth good fruit.” (Matthew 7:18) “Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.” (Matthew 7:16-17) This is too plain to be misunderstood. Native depravity is the cause of sinful deeds in men’s lives. The ancient Pharisees tried to live a good, clean outward life without an inward change, as many try to do today. They try to “make clean the outside of the cup and of the platter, but within they are full of extortion and excess.” (Matthew 23:25) Jesus said, “Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean.” (Matthew 23:26) The sense is clear, man’s inherent character determines his outward conduct. Also, as Paul taught, it is because of depravity that man cannot attain unto righteousness by the law. He does not have the power to obey the law.
It is on the assumption that man is depraved that the Scriptures teach, “Ye must be born again.” (John 3:7) If man is not depraved, then he requires no regeneration, but only forgiveness of committed sins. But the entire New Testament points to man’s need of becoming “regenerated,” “born again,” ("born again") “a new creature,” () “created anew,” having “a new heart,” () being “quickened,” () putting on the “new man.” (Ephesians 4:24) These and many other expressions in the Bible are senseless if man is not depraved. The fact that he is, is assumed in all of them. Also, unless man is depraved, there is no new birth or sanctification of his nature possible, and these are clearly taught by inspiration. The most vital facts in Christian experience are dependent upon the fact that the natural man is depraved.
Proofs from Reason
Even without a Bible the common sense of mankind has rejected the theory that man is not a fallen being. The universal prevalence of sin is proof in itself that man is sinful by nature. No people, however cultured or civilized, have risen above the love for that which is evil and detrimental. A child learns evil more easily than he learns good. He will learn to profane God’s name easier than he will learn to praise it. As we view the many ills of human life, we cannot believe that a kind Creator made man in his present condition, but that man is a fallen being, and not conditioned as originally created. Many other proofs may be given from both the Bible and reason, but we believe these are conclusive. Man is born in sin and can do good only by being made good at heart by the power of a new birth.