Wesley Corpus

Treatise Doctrine Of Original Sin

AuthorJohn Wesley
Typetreatise
YearNone
Passage IDjw-treatise-doctrine-of-original-sin-142
Words377
Pneumatology Reign of God Trinity
“Upon the whole, regeneration, or gaining habits of holiness, takes in no part of the doctrine of original sin.” (Page 254.) But regeneration is not “gaining habits of holiness;” it is quite a different thing. It is not a natural, but a supernatural, change; and is just as different from the gradual “gaining habits,” as a child’s being born into the world is from his grow ing up into a man. The new birth is not, as you suppose, the progress, or the whole, of sanctification, but the beginning of it; as the natural birth is not the whole of life, but only the entrance upon it. He that “is born of a woman,” then begins to live a natural life; he that is “born of God,” then begins to live a spiritual. And if every man “born of a woman” had spiritual life already, he would not need to be “born of God.” “However, I allow the Spirit of God assists our endeavours; but this does not suppose any naturalpravity of our minds.” (Page 255.) Does not his “quickening,” then, suppose we were dead; his “opening our eyes” suppose we were blind; and his “creating us anew” imply something more than the assisting our endeavours? How very slender a part in sancti fication will you allow to the Spirit of God! You seem very fearful of doing him too much honour, of taking from man the glory due to his name! Accordingly, you say, “His aids are so far from supposing the previous inaptitude of our minds” (to the being born again), “thatour previous desire of the Spirit’s assistance is the condi tion of our receiving it.” But who gave us that desire? Is it not God “that worketh in us to will,” to desire, as well as “to do?” His grace does accompany and follow our desires: But does it not also prevent, go before, them? After this we may ask and seek farther assistance; and, if we do, not otherwise, it is given. I cannot but add a few words from Dr. Jennings: “Dr. Taylor believes, ‘the influence of the Spirit of God, to assist our sincere endeavours, is spoken of in the gospel, but never as supposing any natural pravity of our minds.