Treatise Doctrine Of Original Sin
| Author | John Wesley |
|---|---|
| Type | treatise |
| Year | None |
| Passage ID | jw-treatise-doctrine-of-original-sin-194 |
| Words | 379 |
But still the creature which was designed to
bear the nearest likeness of his Maker in this lower world
must have powers perfectly sufficient for his present well
being and acting in that station wherein God had placed him. All his senses must be clear and strong, his limbs vigorous
and active, his body healthy in all the inward and outward
parts of it, and every natural power in its proper order.”
(Page 3.) “For God would surely form such a creature in a
state of perfect ease, without any original malady of nature,
to give him pain or sorrow. Nor could there be any ten
dency in his body to pain or disease while he remained with
out sin.” (Page 4.)
“And as the powers of his body must be thus perfect, so
the faculties of his soul must have their perfection too. “His understanding must have that knowledge both of
God and his creatures, which was needful for his happiness. Not that he was formed with all knowledge in arts and
sciences, but such as was requisite to his peace and welfare. His reason must be clear, his judgment uncorrupted, and his
conscience upright and sensible. “This leads me to speak of his moral perfection. A rational
creature thus made must not only be innocent, as a tree, but
must be formed holy. His will must have an inward bias to
virtue; he must have an inclination to please that God who
made him, a supreme love to his Creator, a zeal to serve him,
and a tender fear of offending him.” (Page 5.)
“For either the new-created man loved God supremely, or
not; if he did not, he was not innocent, since the law of
nature requires a supreme love to God; if he did, he stood
ready for every act of obedience: And this is true holiness
of heart. And, indeed, without this, how could a God of
holiness love the work of his own hands? “There must be also in this creature a regular objection of
the inferior powers to the superior. Sense, and appetite, and
passion, must be subject to reason. The mind must have a
power to govern these lower faculties, that he might not
offend against the law of his creation.