Ans. If, as was said before, there is no soundness of soul in man, as man, and no such thing as a purity of our nature, abstract from that which is sin; then where shall we find so healthful a complexion, or temperature of soul, as to maintain in life and vigour whatsoever is essential to it, and that suffereth not any thing unnatural to mix with that which is so?
But let us take Paul's definition of a man; 'There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood: destruction and misery are in their ways: and the way of peace have they not known: there is no fear of God before their eyes' (Rom 3). I the rather give you this of Paul, than any of my own; because it is the soundest complexion of soul, that the Holy Ghost himself could draw. Here is now no purity of the human nature, nor such sound complexion of soul as can keep itself from mixing with that which is contrary to itself. And note, that this is the state of all men, and that as they stand in themselves before God: wherefore together, even altogether, all the men in the world, take them in their most pure naturals, or with all the purity of humanity, which they can make, and together, they still will be unprofitable, and so much come short of doing good, 'that every mouth might be stopped, and all the world become guilty before God' (v 19).[3]
3. But proceeding, you say, that this complexion is so forcible as to 'keep his supreme faculty (I suppose you mean the conscience) in its throne, (and that) brings into due subjection all his inferior ones, (as namely) his sensual imagination, brutish passions and affections.'[4]
Ans. These words suppose that it is within the power of a man's own soul, always to keep sin out of itself, and so guilt out of the conscience; albeit the scripture saith, that both the mind and it are defiled with the filth of sin, in all whoever do not believe the gospel, with which belief this description meddleth not (Titus 1:15).
They suppose that this conscience is perfectly clear and light, when the scriptures say they have the understanding darkened; yea and farther, in despite of these your sayings of the sound complexion of soul, of the purity of human nature, and of this supreme faculty, the scriptures teach, that man in his best estate is altogether vanity, that they are darkness and night, &c. (Eph 4:18,19; 1 Thess 5; Psa 39:5).
'Yea, (say you) this sound complexion brings into due subjection all his inferior ones.'[5]
Ans. Here seems to be a contradiction to the former part of this description, yea, to the nature of the soul itself; for you say before, it suffereth not any thing unnatural to mix itself therewith, when yet here you seem to suggest that part, I say, even part of itself is disobedient and rebellious, 'it brings into subjection all his inferior ones.'
'It brings into due subjection.'
Ans. Due subjection is such as is everlasting, universal, perfect in nature, kind, and manner, such as the most righteous, perfect, comprehensive law, or commandment cannot object against, or find fault therewith. Here's a soul! here's a pure human nature! here are pure dictates of a brutish beastly man, that neither knows himself nor one title of the word of God. But 'There is a generation that are pure in their own eyes, and yet are not washed from their filthiness' (Prov 30:12).
'It is the purity of the human nature, engaging those in whom it resides,' &c.[6]