Wesley Corpus

If it does, then Adam brought a sinful nature with him into the world. But if we cannot infer from Adam’s sin, that his nature was originally corrupt, neither can we infer from the wickedness of all mankind, be it ever so great, that they have a sinful nature.” (Pages 52, 53.) The consequence is not good: “If one man’s committing a sin does not prove that he was naturally inclined to evil, then the wickedness of all mankind for six thousand years will not prove that they are naturally inclined to evil.” For we may easily account for one man’s committing sin, though he was not naturally inclined to evil; but not so easily, for “all flesh corrupting themselves,” for the wickedness of all mankind in all ages. It is not possible rationally to account for this, for the general wickedness of mankind; for such a majority of men, through all generations, being so corrupt; but on the supposition of their having a corrupt nature. Sin in one or a few cases, does not prove a sinful nature; but sin over spreading the earth, does. Nor is your argument drawn from the sin of the angels, (pp. 54, 55,) of any more force than that drawn from the sin of Adam, unless you can prove that as great a majority of angels as of men have rebelled against their Creator. “Again: If our first parents felt fear and shame, and yet their nature was not originally corrupt, then it will not follow that ours is so, notwithstanding our uneasy and unruly pas sions.” Empty sound ! Had any one said to Adam, “Your nature was originally corrupt, for you feel uneasy and unruly passions;” would he not readily have answered, “But these began at such an hour; till then my nature was without either pain or corruption.” Apply this to any child of Adam; and if he can answer in like manner, “Till such an hour no uneasy or unruly passion had any place in my breast; ” we will then grant, these passions no more prove a corrupt nature in the sons than in their first father. But no man can answer thus. You, and I, and every man, must acknowledge, that uneasy and unruly passions are coeval with our understanding and memory at least, if not with our very being.