An Apology for the True Christian Divinity. Robert Barclay

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PROPOSITION IV.

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      Concerning the Condition of Man in the Fall.

All Adam’s Posterity, or Mankind, both Jews and Gentiles, as to the first Adam, or Earthly Man, is fallen, degenerated, and dead; deprived of the Sensation or Feeling of this Inward Testimonyor Seed of God; [49]and is subject unto the Power, Nature, and Seed of the Serpent, which he soweth in Men’s Hearts, while they abide in this natural and corrupted Estate: From whence it comes, that not only their Words and Deeds, but all their Imaginations, are Evil perpetually in the Sight of God, as proceeding from this depraved and wicked Seed. Man therefore, as he is in this State, can know Nothing aright; yea, his Thoughts and Conceptions concerning God and Things Spiritual, until he be disjoined from this Evil Seed, and united to the Divine Light, are unprofitable both to himself and others. Hence are rejected the Socinianand Pelagian Errors, in exalting a Natural Light; as also of the Papists, and most Protestants, who affirm, That Man, without the true Grace of God, may be a true Minister of the Gospel. Nevertheless, this Seed is not imputed to Infants, until by Transgression they actually join themselves therewith; [50]for they are by Nature the Children of Wrath, who walk according to the Power of the Prince of the Air, the Spirit that now worketh in the Children of Disobedience, having their Conversation in the Lusts of the Flesh, fulfilling the Desires of the Flesh, and of the Mind.

[49] Rom. 5. 12, 15.

[50] Ephes. 2.

      §. I.

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      Hitherto we have discoursed how the True Knowledge of God is attained and preserved; also of what Use and Service the Holy Scripture is to the Saints.

      We come now to examine the State and Condition of Man as he stands in the Fall; what his Capacity and Power is; and how far he is able, as of himself, to advance in Relation to the Things of God. Of this we touched a little in the Beginning of the second Proposition; but the full, right, and thorough Understanding of it is of great Use and Service; because from the Ignorance and Altercations that have been about it, there have arisen great and dangerous Errors, both on the one Hand and on the other. While some do so far exalt the Light of Nature, or the Faculty of the Natural Man, as capable of himself, by Virtue of the inward Will, Faculty, Light and Power, that pertains to his Nature, to follow that which is good, and make real Progress towards Heaven. And of these are the Pelagians, and Semi-Pelagians of Old; and of late the Socinians, and divers others among the Papists. Others again will needs run into another Extreme, Augustine’s Zeal against Pelagius.(to whom Augustine, among the Ancients, first made Way in his declining Age, through the Heat of his Zeal against Pelagius) not only confessing Man uncapable of himself to do Good, and prone to Evil; but that in his very Mother’s Womb, and before he commits any actual Transgression, he is contaminate with a real Guilt, whereby he deserves eternal Death: In which Respect they are not afraid to affirm, That many poor Infants are Eternally Damned, and for ever endure the Torments of Hell. Therefore the God of Truth, having now again revealed his Truth (that good and even Way) by his own Spirit, hath taught us to avoid both these Extremes.

      That then which our Proposition leads to treat of is,

      I.First, What the Condition of Man is in the Fall; and how far uncapable to meddle in the Things of God.

      II.And Secondly, That God doth not impute this Evil to Infants, until they actually join with it: That so, by Establishing the Truth, we may overturn the Errors on both Parts.

      III.And, as for that Third Thing included in the Proposition itself concerning these Teachers which want the Grace of God, we shall refer that to the tenth Proposition, where the Matter is more particularly handled.

      §. II.

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      Part I. Adam’s Fall.As to the first, not to dive into the many curious Notions which many have concerning the Condition of Adam before the Fall, all agree in this, That thereby he came to a very great Loss, not only in the Things which related to the outward Man, but in Regard to that true Fellowship and Communion he had with God. This Loss was signified unto him in the Command, For in the Day thou eatest thereof, thou shalt surely die, Gen. ii. 17. This Death could not be an outward Death, or the Dissolution of the outward Man; for as to that, he did not die yet many Hundred Years after; so that it must needs respect his spiritual Life and Communion with God. The Consequence of this Fall, besides that which relates to the Fruits of the Earth, is also expressed, Gen. iii. 24. So he drove out the Man, and he placed at the East of the Garden of Eden Cherubims, and a flaming Sword, which turned every Way, to keep the Way of the Tree of Life. Now whatsoever literal Signification this may have, we may safely ascribe to this Paradise a mystical Signification, and truly account it that spiritual Communion and Fellowship, which the Saints obtain with God by Jesus Christ; to whom only these Cherubims give Way, and unto as many as enter by him, who calls himself the Door. Guilt not ascribed to Adam’s Posterity.So that, though we do not ascribe any Whit of Adam’s Guilt to Men, until they make it theirs by the like Acts of Disobedience; yet we cannot suppose that Men, who are come of Adam naturally, can have any good Thing in their Nature, as belonging to it; which he, from whom they derive their Nature, had not himself to communicate unto them.

      If then we may affirm, that Adam did not retain in his Nature (as belonging thereunto) any Will or Light capable to give him Knowledge in spiritual Things, then neither can his Posterity: For whatsoever real Good any Man doth, it proceedeth not from his Nature, as he is Man, or the Son of Adam; but from the Seed of God in him, as a new Visitation of Life, in order to bring him out of this natural Condition: So that, though it be in him, yet it is not of him; and this the Lord himself witnessed, Gen. vi. 5. where it is said, he saw that every Imagination of the Thoughts of his Heart was only evil continually: Which Words as they are very positive, so are they very comprehensive. Every Imagination of the natural Man is evil.Observe the Emphasis of them; First, There is every Imagination of the Thoughts of his Heart; so that this admits of no Exception of any Imagination of the Thoughts of his Heart. Secondly, Is only evil continually; it is neither in some Part evil continually, nor yet only evil at some Times; but both only evil, and always and continually evil; which certainly excludes any Good, as a proper Effect of Man’s Heart, naturally: For that which is only evil, and that always, cannot of its own Nature produce any good Thing. The Lord expressed this again a little after, Chap. viii. 21. The Imagination of Man’s СКАЧАТЬ