HOW THE PRESENCE OF CARNALITY IS MANIFESTED

     Scores of honest souls are struggling among from day to day in doubt and perplexity as to their standing because of a lack of sufficient spiritual discernment and enlightened understanding to enable them to detect the actual condition of their hearts. Some are attempting to force themselves, contrary to all their fears, to believe that they are entirely sanctified and that the annoying feelings which seem to arise in their hearts are in reality not within, but that they come from the temptations of the devil; while doubtless, on the other hand, there are others who are really delivered, but who, because of improper understanding, are continually harassed by the enemy.

     It is our purpose, as best we can, first, to show the method or manner in which the carnal mind manifests its presence in the heart and to the mind's eye; second, give some directions for heart-searching; and, third, propose a few pointed questions to be used in self-examination.

     1. Carnality does not manifest itself in any physical movement. This stands to reason from the fact that the evil is in the spirit and not in the body. While inherent evil takes advantage of the inordinate physical tendencies, energizes and urges them on, yet the real evil principle is further back.

     2. The expression which is often used, "the uprisings of carnality," when properly defined, is correct, yet it is liable to be misunderstood. We are natural materialists, and, hence, with this expression in mind, are apt to look for some definite physical something to arise in the breast and attempt to lead us astray. Unless we can get people's minds nearer the truth than this idea, they are liable, and often do, look clear over the real trouble in their endeavors to find something which exists only in imagination. In the same list are all such expressions as "stirrings," "boiling," "springing up," "jumping up," etc.

     3. Another idea which is liable to be misapplied by being materialized is that of the "feelings" in connection with the carnal mind. Feelings are of different kinds; some are consistent and some are inconsistent with purity.

     (1) Never as long as we remain in this clay house will we be free from physical feelings. We remember reading of a certain monk or mystic who thought because fire burned him that it was a sign that he was not pure; and was taught that when he was thoroughly cleansed fire would have no effect on his "celestial" body.

     (2) Mental feelings have to do with the mind and may result from its contact with either visible or imaginary things. Some are high-keyed and of a very imaginative turn of mind. Such are liable to many and very peculiar flights, which, provided the heart does not wander from God, are consistent with the highest degree of grace.

     (3) Nervous feelings are caused by the various circumstances and things, mental, physical, internal and external, which play on a weak, diseased, and, hence, supersensitive nervous system. The nerves are scattered through the body like delicate electric wires, and automatically send their clicking, rasping, harrowing messages from head to foot. It is a mistake to suppose that all nervous people are controlled by some mental hallucination. The nerves are physical organs, and hence, subject to disease the same as are the veins and bones; but their peculiar quality, which in some ways approaches the mental, their relation to both the brains and the body, like a connecting link between mind and matter, makes them strange in their operations. In their extreme degeneration they cause spasms, prostration, hysterics, insomnia, etc. They are capable of all sorts of tones and feelings, ranging all the way from a depression, that carries the whole being with it, to a jerky, hysterical mirth, which is painful even to the person in whom it is manifested. It is a mistake to confuse nervousness and carnality, as is often done. Some yield to the impatience of their souls and then excuse themselves by calling it nervousness. While, on the other hand, there are cases in which persons whose hearts are clean, owing to a sensitive condition of the nervous system, might be annoyed by many things which to other persons would be scarcely noticeable. We have known of cases where the sound of the lifting of a latch or the breaking of a straw would almost throw such a person into convulsions. Wesley rightly says that we can no more help the sinking of the spirits in nervous disorders than we can hinder the rising of the temperature in fevers. ^[1]

     (4) Emotional feelings are much akin both to nervous and mental feelings. They are caused by suddenly running against the unexpected or the greatly longed for, either good or bad, from bearing things which seem unreasonable, from the sickness and death of those whom we love, and similar circumstances.

     (5) The feeling caused by the natural appetites and desires, when properly regulated, are consistent with holiness. Some have thought that by rigid asceticism they could destroy all desire, but since desires are natural, and were given both for self-preservation and for the preservation of the race, they will still assert their presence as occasions may arise.

     (6) The feelings caused by temptation, no matter how nearly they may resemble uncleanness, are consistent with purity of heart.

     From this list, and from other forms that might be added, it is clear that "feelings" is a broad word, and can be made to include any of the phases mentioned. The "feelings" are so fickle that they cannot be depended upon, and are liable to desert us when we seem to be the most in need, or to work just the opposite to what seems to be consistent with present necessities. All of these vacillations of the "feelings" are perfectly consistent with heart purity, and a failure to understand this point is liable to cause much needless anxiety and troublesome confusion.

     4. If we would remember that the "feelings," "uprisings," etc., of carnality are in none of these things, but in the bias of the affections which inclines them toward evil, half of the knowledge necessary for the detection of carnality would be already gained.

     Carnality causes a feeling, in the moral or spiritual nature, which is contrary to the love of God. The heart is not altogether right. The heart is the seat of the affections; with the heart men love, hate, rejoice, sorrow, are humble or proud, etc. While the regenerated heart is cleansed from all the defilement which it has acquired by years of sinning, yet it is not cleansed from that bias of the affections which it inherits. Remaining carnality is seen in a reaching out or leaning of the soul which is favorable to some evil, either present or suggested. The "feeling" is in the affections, and, being deeply seated, is hard to analyze.

     Any bias of the affections toward any evil, or contrary to any good, provided the evil and the good are recognized as such, is a sure sign of remaining depravity. Any "feeling" which militates against pure love, either to God or man, or which favors any spirit which would hinder any person or love him less than is demanded by the law of perfect love, rightly understood, savors of carnality. Any affection which would cling to or secretly long for any unholiness, or take less delight than is mete in holy things, is an impure affection. This "bias," this "feeling," this "affection" must be cleansed away if the heart would be a temple for the sole indwelling of the Holy Ghost.

     The following quotation is from Bishop Jesse T. Peck:

     "But there is a conviction for inward impurity -- for 'sin in believers,' which is eminently the work of the Holy Spirit. Depravity of the heart, however subdued, cannot remain long concealed. Its first emotions, am we have seen, are felt with surprise by the truly regenerated. They produce more or less of pain and exposure, but if promptly resisted, they do not bring a feeling of guilt upon the spirit trusting in Christ. Further experience, however, shows that the life of the Christian is to be almost a continual battle, not merely with outward foes, but with himself. The recognition of these inward wrongs will depend not only upon what they are, but upon the habit of attention to the state of the soul, and the degree of divine influence secured by the cooperation of the human agent. The truly devout man will, however, frequently find his attention silently but powerfully drawn to these inward impurities. Sometimes when, so far as his consciousness reports, no train of reflection has led to it; In the midst of passing engagements, and of other thoughts, the conviction will flash upon him suddenly, and he will feel like hiding himself from the sight of men, burying his face in the dust, and crying out for deliverance. At other times this sense of wrong tendencies assumes an amazing distinctness in the midst of spiritual exercises, and even the powerful outpourings of the Holy Spirit. This cannot be due to unprompted reason. Left merely to ourselves, we would sensibly or insensibly yield to the rising evil, and allow the conquest of the heart by its own subjugated foes. Whatever influence we may attribute to the associations of the hour, and to the habits of life, they are not sufficient to account for the searching light that breaks in upon the soul, and the power which humbles it to the dust. The great reprover 'of sin, of righteousness, and of judgment,' is there in the faithfulness and authority of a God, performing the work for which He has appeared among men. ^[2]

1 See the author's work, "Holiness and the Human Element," for a full discussion of this subject.

2 Central Idea of Christianity, pages 199, 200.