TERMS

     The names which have been applied to the evil nature which is inherent in every unsanctified soul are legion. Its ramifications are so complex and its manifestations so various that no one word, or no set of words, has ever been coined which will satisfactorily express the thing. Some have supposed, since certain words are not found in the Bible, that they are incorrect. But this is not necessarily the case. To follow such a course in all matters pertaining to religion would cause a great poverty of language.

     The consistent thing to do is to use those words which, to the person addressed, the most nearly describe the matter in hand, whether those particular words are found in the Bible or not. Language is but a means by which we convey thought; and as thought or circumstances change, or as knowledge advances or retrogrades, of necessity language must change to meet the new conditions; hence it is clear that words which are very expressive in one age may be meaningless in another. Noting this fact it must be conceded that it is possible that some English words which were used by the translators of the Bible in the time of King James could now be replaced by others which are to us much more expressive. And, again, the Bible does not profess to contain every word either in the Greek or Hebrew language, neither does it encompass the whole vocabulary of the English language, and we have a perfect right to use the whole scope of our elastic form of speech to express our thoughts, provided we possess the ability so to do.

     To illustrate: Three men are sitting by a camp fire. One of them calls the utensil in which their meat is being prepared a "frying pan"; the second man objects and says it is a "skillet," while the third says they are both mistaken and applies the original word, "spider." Surely none of them would object to eating the venison because of their disagreement concerning the name. Two men had a fight because one insisted on saying "jelly" and the other just as stubbornly said "jell." Our teaching, or, as some would say, our raising, has much to do with the terms we use. To one person a word is very expressive, while to another it means little.

     Another thing that does, or should, influence our use of terms is the exact or technical meaning which we wish to convey. There is no rule of language which is more important than this, and its neglect is often the cause of much confusion and needless misunderstanding.

     Again, the depth of one's feelings is often displayed by the forcefulness of the terms he uses. Mild terms, like "inward sin," "heart sin," and the like, may do for those who feel but little, but there are feelings which can only be expressed by such harsh words as "carnality," "the old man," etc.

     With these few preliminary remarks let us set forth a number of the terms which are used in speaking of the evil nature of the soul, and, in a few words, give the meaning of each.

     1. SIN. This is a Bible word. It refers not only to actual transgressions but also to heart evil. The psalmist draws this distinction, saying, "Blessed is he whose transgression is forgiven, whose sin is covered" (Psa. 32:1). Were we, like the psalmist, attempting to explain God's method of dealing with actual and heart sin we would say that the former is forgiven while the latter is cleansed. The psalmist then shows the condition of the person both after the work of regeneration and of entire sanctification have been accomplished, for, in the second verse he says, "Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile." First, iniquities are not imputed from the fact that they are forgiven, and then, even the guile of an unclean heart is taken away. John notes this distinction. "But if we walk in the light, as he is in the light, we have fellowship one with an other, and the blood of Jesus Christ his Son cleanseth us from all sin." "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:7, 9).

     In the following quotation from Wesley's sermon on "Sin in Believers," he gives the same definition of the word "sin." "By sin, I understand inward sin; any sinful temper, passion, or affection; such as pride, self-will, love of the world, in any kind or degree."

     2. INWARD SIN, HEART SIN. These terms are like the former, except that they specify the location of the sin and leave room for the inference that sin may exist in the heart when outward or actual sin is absent. These are not Scriptural terms, but the Bible clearly sanctions their use in all those passages which represent the heart as the fountain of sin. Wesley, as well as other standard authors, uses these terms freely.

     3. DEPRAVITY. This is defined as, "Sinful perversion of nature, especially as inherited from Adam." Total depravity is defined as, "the doctrine that the human nature has no tendency to piety or spirituality, but has the opposite tendency, every faculty having an innate taint." -- Standard Dictionary. There will be little or no controversy concerning the fact that this term applies to the evil bent of the soul; it has especial reference to the downward or earthly tendency, which tendency is described still further by such words as pollution, defilement, corruption, and degeneracy. That heart in which this element remains is living on a lower plane than God in. tended that it should, and in proportion as one departs from God's standard in that same proportion he becomes more and more depraved. Thus it is seen that "depravity" is a general term and must be used cautiously or it will be misunderstood. When reference is made to the evil nature remaining in the hearts of those who are converted, the word "depravity" should, as a general thing, be qualified by such expressions as "sinful," "inward," or "inherent." In speaking of the condition of the uncleansed heart after conversion, Bishop Peck says, "But in this form of inward depravity is it any more desirable, any less offensive or dangerous?" ^[1]

     4. OLD ADAM, ADAMIC NATURE. These expressions have especial reference to the source from which the defilement of nature proceeds. They are not Bible terms, but immediately remind us of the fact that "in Adam all die," and that by "one man's disobedience many were made sinners." These expressions bring out the fact that inward depravity is inherited from Adam; it is his legacy to the whole human race. This sinful nature was originally formed in the soul of Adam as a result of his obedience to the devil -- the old serpent, and as a consequence it is fittingly called by Adam Clarke, "The infernal offspring of the devil." Inward, or Adamic, sin became man's by the voluntary choice of Adam and always remains a part of man until, in the article of entire sanctification, the "second Adam" comes to his rescue and delivers him. Man is as powerless to deliver himself as he is to change the "ego" of his being.

     5. ORIGINAL SIN. This term is much like the two preceding, but it brings out the additional fact that the sin principle is the same in nature now as that which was originally inoculated into the heart of our first parents. This is not a Bible term, yet it is the one which perhaps has gained the highest favor among theologians. It was first used by St. Augustine in his controversies with certain heretics, and has since been almost universally adopted. Most orthodox churches use this term in defining the natural depravity of the human heart. Under this caption Wesley has written a strong sermon in which he shows up the sinfulness of the unsanctified soul. He also wrote with the same title an exhaustive treatise on the nature and extent of the evil. In this latter he speaks of original sin in such strong terms as "the root of bitterness," "thorn of uneasiness," "corruption of nature," "bias of the heart," etc.

     6 INBRED SIN, INHERENT SIN, INNATE SIN. The first term refers to the fact that the sin is inherited; in the last the possibility might remain that the sin originated with the person who possesses it, while in the second there may be a strong intimation that the sin can never be removed. Thus, when Adam fell his heart was filled with innate sin, but we, his children, possess inbred sin, and some teach that as long as we live our hearts must necessarily be filled with inherent depravity. As a consequence of this fact, where there is danger of confusion, the three terms should be used with due reference to their actual meaning, and not carelessly. These are not Bible terms, but are in such common use as to be well established. In his sermon, "Repentance of Believers," Wesley says, "Most sure we cannot [be cleansed] till it shall please our Lord to speak to our hearts again, to speak the second time, Be clean; and then only the leprosy is cleansed. Then only, the evil root, the carnal mind, is destroyed; and in bred sin subsists no more.

     7. OLD MAN. This is a Bible term. "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin" (Rom. 6:6). "That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts" (Eph. 4:22). "Lie not one to another, seeing that ye have put off the old man with his deeds" (Col. 3:9).

     There is no doubt that the term "old man" in these passages has reference both to the old life of sin in which the persons addressed had formerly lived and also to the native depravity of the heart. This is seen from the fact that in all three of the passages both conditions are expressly mentioned, and it is a mistake to so emphasize one side of a question that we cannot see the other.

     Taking the above passages in order, the term "old man" refers to the old mode of life in the following expressions: (1) "That henceforth we should not serve sin." (2) "Put off concerning the former conversation." (3) 'Lie not one to another," and the "deeds of the old man."

     That the term "old man" refers to the depravity of the heart is clear from the following expressions: (1) "That the body of sin might be destroyed." The "body of sin" can mean nothing short of the element of evil within. (2) In the second passage reference is made to the principle of evil in the following words: The "old man is corrupt according to the deceitful lusts." This is just what is claimed of inward sin -- it is composed of certain "deceitful lusts" which together form a mass of "corruption" called the "old man." (3) In the third passage the "old man" is spoken of as a person, the "old man with his deeds." That this represents the unholy principle of depravity is seen from the fact that from this principle proceeds the evil "deeds" of the unsaved, as well as the trouble in the hearts of those who are regenerated but not yet wholly sanctified. This evil principle and its results are well described by the expression, "The old man with his deeds."

     It is called the "old man" from the fact of its age. It is as old as the fall of man. Our evil course of life lasts but a few years, while evil as a principle is transmitted to us from Adam.

     In commenting on Romans 6:6, Wesley says, "Our old man" -- coeval with our being, and as old as the fall, our evil nature; a strong and beautiful expression for that entire depravity and corruption, which by nature spreads itself over the whole man, leaving no part uninfected. This in a believer is crucified with Christ." -- Notes. On the same passage, Adam Clarke says, "How is the principle of life which Jesus Christ has implanted in us to be brought into full effect, vigor, and usefulness? By the destruction of the body of sin, our old man, our wicked, corrupt, and fleshly self, is to be crucified; to be truly slain as Christ was crucified; that our souls may as truly be raised from a death of sin to a life of righteousness as the body of Christ was raised from the grave, and afterward ascended to the right hand of God ... We find that the old man, used here, and in Eph. 4:22 and Col. 3:9, is the same as the flesh with its affections and lusts (Gal. 5:24), and the body of the sins of the flesh (Col. 2:11) are the very same which the Jewish writers term the old Adam; and which they interpret evil concupiscence; the same which we mean by indwelling sin, or the infection of our nature, in consequence of the fall. From all which we may learn that the design of God is to counterwork and destroy the very spirit and soul of sin, that we may no longer serve it, no longer be its slaves. Nor shall it any more be capable of performing its essential functions than a dead body can perform the functions of natural life."

     8. CARNAL MIND, CARNAL NATURE, CARNALITY. "Carnal" has reference to the fleshly tendency of sin. To be "carnal," in the fullest sense of the term, is to be without God, but to be in some sense "carnal" is possible with grace. The term "carnal mind" refers to the fact that the tendency of the unsanctified mind is, to a greater or lesser degree, directed toward sensual gratification; "carnal nature" to the fact that, in its nature, the unregenerate as also the unsanctified heart or nature tends toward carnal indulgence; and "carnality" refers to the sinful principle of the heart, whether it is yielded to or not.

     While it is impossible for the "carnal mind" to control and grace to be retained, yet it is possible for its "roots" to remain while grace controls. To be "carnally minded" is to be given over to sin, and the Bible says that this is death; for the "carnal mind" to be present (yet held in check by grace) is consistent with the retention of grace, but to possess any degree of the "carnal mind" is inconsistent with the experience of entire sanctification.

     Wesley very often uses the term "carnal mind" to represent the depravity remaining in the justified soul. One example is given under number 6 above. Another instance is found in his "First Discourse upon the Sermon on the Mount": "Nevertheless, the conviction we feel of inbred sin is deeper and deeper every day. The more we grow in grace, the more do we see the desperate wickedness of our heart. The more we advance in the knowledge and love of God, through our Lord Jesus Christ (as great a mystery as this may appear to those who know not the power of God unto salvation), the more do we discern of our alienation from God -- of the enmity that is in our carnal mind, and the necessity of our being entirely renewed in righteousness and true holiness."

     In his last check, Section VIII, Fletcher says, "We do not deny that the remains of the carnal mind still cleave to imperfect Christians; and that, when the expression carnal is softened and qualified, it may, in a low sense, be applied to such professors as those Corinthians were to whom St. Paul said, 'I could not speak to you as to spiritual.'

     These are only a few of the names which have been applied to this evil principle -- this "inbred monster." -- Wesley. None of them thoroughly express the vileness of the thing to which they have been applied. The terms which we should use are those which convey to our own minds, and more particularly to the minds of others, as nearly as we are able, the nature of the matter to which they refer. In the following pages we shall use freely those appellations which, as we view the matter, the most nearly describe that particular aspect or phase of inbred sin which we desire to bring to the reader's attention, and sincerely hope, if any person may have any prejudices in favor of one term and against another, that he will not allow these prejudices to hinder him from seeing the truths which we shall attempt to set forth. Let him remember that while we would be pleasing him in the use of one term we might be offending another, and, on such occasions, the best way to become all things to all men is to follow our own convictions or taste.