THE FOURTH PROPOSITION

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 d, degenerated, and dead, deprived of the sensation or feeling of this inward testimony or seed of God, and is subject unto the power, nature, and seed of the serpent, which he sows in men's hearts, while they abide in this natural and corrupted state; from whence it comes, that not their words and deeds only, 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 Socinian and 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; for they are by nature the children of wrath who walk according to the power of the prince of the air.

 

Let’s unpack the Fourth Proposition from Barclay’s Apology, which deals with the condition of humanity after the Fall. This is a theological discussion about human nature, sin, and the possibility of knowing God. Here’s a clear breakdown and commentary:

 

Text Breakdown:

"All Adam's posterity (or mankind), both Jews and Gentiles, as to the first Adam, or earthly man, is fallen, degenerated, and dead": Barclay starts with the Christian doctrine of the Fall (from Genesis 3), where Adam’s disobedience brought sin into the world. All humans, regardless of background, inherit this fallen state from Adam, the “earthly man.” They’re spiritually “dead”—cut off from God.

"Deprived of the sensation or feeling of this inward testimony or seed of God": In this fallen state, people lose their natural ability to sense God’s presence or “seed” (a Quaker term for the divine spark or Inner Light within). They’re disconnected from spiritual awareness.

"And is subject unto the power, nature, and seed of the serpent": Instead, humanity is under the influence of evil (the “serpent,” symbolizing Satan), which plants its own corrupt “seed” in people’s hearts. This dominates them as long as they remain in this natural, fallen condition.

"From whence it comes, that not their words and deeds only, but all their imaginations, are evil perpetually in the sight of God": Echoing Genesis 6:5, Barclay says that everything about fallen humans—their actions, words, and even thoughts—is tainted by this evil seed, making them inherently corrupt.

"Man, therefore, as he is in this state, can know nothing aright…": In this fallen condition, humans can’t truly understand God or spiritual matters. Their ideas about divine things are useless until they’re freed from this evil influence and connected to the “divine Light” (the Spirit or Inner Light).

"Hence are rejected the Socinian and Pelagian errors, in exalting a natural light": Barclay critiques two theological views:

Socinians: Denied original sin and emphasized human reason as sufficient for knowing God.

Pelagians: Believed humans could choose good and earn salvation without divine grace.

He rejects both for over-relying on a “natural light” (human ability) rather than God’s grace.

"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": He also disagrees with Catholics (“Papists”) and many Protestants who say someone can preach the Gospel effectively without being transformed by God’s grace. For Barclay, only those united to the divine Light can truly minister.

"Nevertheless, this seed is not imputed to infants, until by transgression they actually join themselves therewith": Here’s an important nuance: infants aren’t held accountable for this fallen state until they consciously sin and align themselves with evil. Until then, they’re not guilty of it.

"For they are by nature the children of wrath who walk according to the power of the prince of the air": Quoting Ephesians 2:2-3, he says those who live according to the fallen nature are under God’s wrath and influenced by Satan (“prince of the air”).

Commentary:

Barclay is laying out a Quaker take on original sin, but with a twist. Like many Christians, he sees humanity as fallen—spiritually dead and dominated by evil since Adam’s sin. This corruption blocks any natural ability to know God, making divine intervention (the “divine Light”) necessary for redemption. This aligns with traditional Protestant views of total depravity, but Barclay frames it in Quaker terms: the loss of the “inward testimony” or “seed of God” is the key problem.

 

He’s also critiquing other theological camps. Socinians and Pelagians overestimate human nature, thinking reason or effort alone can bridge the gap to God—Barclay says no, only the Spirit can. Meanwhile, he challenges mainstream churches (Catholic and Protestant) for letting unregenerate people (those not transformed by grace) act as ministers, which he sees as impossible if they’re still stuck in the fallen state.

 

The bit about infants is significant. Unlike some stricter Calvinists who might say all are guilty from birth, Barclay suggests a kind of innocence: the “seed of the serpent” isn’t counted against babies until they actively choose sin. This reflects Quaker optimism about the universal availability of the Inner Light, even in a fallen world.

 

Key Takeaway:

The Fourth Proposition says all humans are born into a fallen, corrupted state, unable to know God without divine help. Only the divine Light can restore them, and until that happens, their spiritual efforts are futile. Infants get a pass until they sin, showing a balance between human depravity and God’s grace.