CARNALITY A UNIT

     The next point to be considered is that carnality is a unit -- that is, one element of sin cannot remain in the heart that is cleansed from all others; if one element goes they all go, if one stays they all stay. As an example, we can speak of pride as a separate principle only in a modified sense, for with it are all other elements of sin, some easily discerned but others more hidden. The two major elements in pride are perhaps: (1) Love of self. (2) Emulation. By analyzing love of self we find carnal self-confidence, love of ease, covetousness, impatience, gluttony, lust, envy, jealousy, etc. Emulation produces rebellion, jealousy, hatred, deceit, treachery, hatred of those that excel, which is murder, etc.

     James says, "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." A great deal has been said in explanation of this passage. Some illustrate the law by a chain and show that if one link is broken the whole chain is broken. But while it is true that the chain is broken, yet the fact remains that but one link is broken, and only one link needs mending. On the other hand, the apostle gives us to understand that if a man breaks one link of the law he is a transgressor not only in that particular, but that he breaks every link at once, the whole chain falls to pieces. The simplest explanation of the apostle's meaning is found in the fact that sin is a unit, and, no matter how trivial the departure may seem, and although one particular form of sin may prevail above all others, yet every willful sin carries with it the elements of every other sin, and thus its perpetrator is literally "guilty of all."

     The fact that one sin is committed (since all sin proceeds from the heart) is proof positive that in the heart are all the elements of sin, and as the principles of defilement exist together just so sure does guilt attach itself to the whole life when one sin is allowed. Again, it takes a wrong motive to produce a sinful act, and since a wrong motive is an emanation of an impure nature, it stands to reason that this same impure fountain when it produces one willful sin will pollute, not one act only, but all. If the fountain is bitter the stream is bitter, and if the heart is so impure that it can produce one willfully sinful motive it will also contaminate all the "issues of life." That we may see that one element of sin cannot exist alone, let us analyze the "one" sin of our first parents, showing its constituent parts.

     1. Distrust, unbelief -- giving God the lie. God said that if they ate the forbidden fruit they should die, but the serpent said they should not surely die, and they believed the serpent rather than God.

     2. Disobedience, rebellion, treason. They disobeyed the command -- rebelled against the law -- turned traitor to the government of the only Being whom it was their duty to obey, thus setting at naught His love and care for them.

     3. Theft. God allowed them to eat of all the trees of the garden, reserving only this one, and by taking of its fruit they appropriated property which did not belong to them.

     4. Pride and self-exaltation. They saw that the fruit was to be desired to make them wise, they exalted themselves above God, but in their desire to become wise they became fools. (See Rom. 1:22.)

     5. Emulation. They desired to be as gods. This principle would tear the Almighty from His throne and take to itself the divine prerogatives.

     6. Self-indulgence. They ate the fruit because it was "good."

     7. Murder. They did that thing which they had been warned would produce their death. This was suicide in both their cases and homicide with Eve. They brought death not only on themselves but upon all future generations.

     8. Adultery. They accepted the friendship of some other than God. The Lord declares that this is adultery. (See James 4:4.)

     9. Here are the three deadly sins all mentioned in one verse of this melancholy story: (1) The lust of the flesh" -- the woman saw that it was good for food;" thus pampering her fleshly appetite. (2) The lust of the eye -- "and that it was pleasant [margin, A desire] to the eyes;" thus catering to that sinful principle that is always wanting to "see some new or strange thing." (3) The pride of life -- "and a tree to be desired to make one wise;" thus accepting that principle which is wise in its own conceit.

     This list might be extended almost indefinitely, but this is sufficient for our purpose and illustrates the fact that sin is a unit and that all of its unclean principles stand or fall together. The following is from Wesley's treatise on "Original Sin":

     "You may observe three things in a corrupt heart: (1) There is the corrupt nature, the evil bent of the heart, whereby men are inapt for all good, and fitted for all evil. (2) There are particular lusts or dispositions of that corrupt nature, such as pride, passion, covetousness. (3) There is one of these stronger than all the rest -- 'the sin which doth so easily beset us.' So that the river divides into many streams, whereof one is greater than the rest. The corruption of nature is the river head, which has many particular lusts where it runs; but it mainly disburdens itself into that which we call the predominant sin. But as in some rivers the main stream runs not always in the same channel, so the besetting sin may change; as lust in youth may be succeeded by covetousness in old age. Now, what does it avail to reform in other things, while the reigning sin retains its full power? What if a particular sin be gone? If the sin of our nature keep the throne, it will set up another in its stead -- as when a watercourse is stopped in one place it will break forth in another. Thus some cast off their prodigality, but covetousness comes in its stead. Some quit their profaneness, but the same stream runs in the other channel of self-righteousness."