Wesley Corpus

6, it is joined and is the same with pure. In the same sense it is taken, (to mention but a few out of many texts which might be produced,) Prov. x. 29: “The way of the Lord is strength to the upright; but destruc tion shall be to the workers of iniquity.’ ‘The integrity of the upright shall guide them; but the perverseness of trans gressors shall destroy them. (xi. 3.) ‘The righteousness of the upright shall deliver them; but transgressors shall be taken in their own naughtiness.” (Verse 6.) ‘By the blessing of the upright the city is exalted. (Verse 11.) ‘The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight.” (xv.8.) “A wicked man hardeneth his face; but as for the upright, he directeth his way.” (xxi. 29.) From all these texts it manifestly appears, that uprightness, as applied to man, is the very same with righteousness, holi ness, or integrity of heart and conversation.” (Pages 5, 6.) “When, therefore, Solomon says, God “made man upright,’ the plain, undeniable meaning is, God at first formed man righteous or holy; although “they have sought out many inventions.” They, --this refers to Adam, which is both a singular and a plural noun: They, our first parents, and with them their posterity, have sought out many inventions;’ many contrivances, to offend God, and injure themselves. These ‘many inventions’ are opposed to the uprightness, the simplicity of heart and integrity, with which our first parents, and mankind in them, were originally made by God.” (Page 7.) “The doctrine of the text then is, that God, at his creation, ‘made man upright, or righteous; not only rational, and a free agent, but holy. Therefore, to maintain, that ‘man neither was, nor could be, formed holy, because none can be holy, but in consequence of his own choice and endeavour, is bold indeed! To prove the contrary, and justify Solomon’s assertion, I offer a few plain arguments.” (Page 8.) “1. Moses, in his account of the creation, writes, “And God said, Let us make man in our own image. Now, that righte ousness or holiness is the principal part of this image of God, appears from Eph. iv. 22, 24, and Col. iii. 9, 10.