The Formation of Christendom, Volume II. Allies Thomas William

condition, therefore, of Adam and his posterity after his fall differed from the condition which would have been that of simple nature by the whole extent of the guilt incurred by the nature in its fall from sonship.

      And herein lies one peculiarity, and one strangely distressing condition of his state, in that while he lost by the fall the grace in which, as an indwelling gift, his whole supernatural state had been rooted, he yet did not lose that condition of being formed and intended for a supernatural end which grace alone could enable him to attain. For the supernatural vision and love of God he had been created, and in his fall he did not sink to be merely a natural man; but his original end was still held out before him as that which he might reach supported by that grace the aids of which were in a different measure promised to him in order to lead a life of penance, and as the earnest of a future restoration.

      This, however, is far from being a complete statement of his case, and we must go back to the circumstances of his fall in order to add that further still more peculiar and remarkable condition which, added to the one just described, made up the whole of his fall.

      Adam had not disobeyed the divine command, and so broken the covenant of his sonship, by the simple promptings of his own will. Another had intervened; had suggested to the woman doubts against her Maker and Father. She had yielded to these doubts, and disobeyed; and then Adam had suffered himself to be drawn with her in her disobedience. Who was this other? He was the prince and leader of spirits created good, but fallen into enmity with God. Thus, the favourite son of God had listened to the persuasion of God's chief enemy, and his fall from sonship had been, by the judgment of the offended Parent, not a simple fall from his supernatural estate, but a fall likewise into servitude to that enemy. This servitude also, with the guilt of the nature in which he had sinned, Adam transmitted to the members of his body in and by their nature. Adam with his race was the captive taken in war by the enemy of God, and the life which he was allowed to live had the condition of this servitude impressed on it, with this alleviation only, that the assistance of the divine grace offered to him by the mercy of God in his state of penance could protect those who accepted it from the effects of this servitude, and ultimately deliver them.

      Here, then, is the condition of Adam's posterity in consequence of his fall; members of a Head who had broken his allegiance to his Creator and Father, and so inheriting with their nature the disinherited state into which he had cast himself; captives, moreover, of that powerful spirit, God's antagonist, who had tempted Adam, seduced him, and led him to his fall.

      Now the heathenism which we have been contemplating is the carrying out in time and space of this body of Adam in those who, by their personal fault, fell away from the aids of grace which were accorded to man after his fall – aids given first to Adam for the whole race, and then renewed to Noah for the whole race; and the false worship, so blent and mingled with heathenism, which seemed as if it were the soul of its body, is the sign and stamp of that captivity to the evil spirit which the first man's sin inaugurated.

      How powerful was the bond between Adam and his race, how great and influential the headship which the Divine choice had vested in him, we see in that mysterious transmission of guilt which passed from him to his children. And it must be expressly noted that it was not a transmission of punishment alone. Rather, the divine justice cannot punish where there is no guilt; and as in this case Adam's fall, and that of his posterity with him, was not merely a loss but a punishment, so it had the special nature of guilt, not only in him but in his posterity, and was a sin both of the person and of the nature in him, of the nature only in them. We see the force and range of the divine endowment of Adam here, though it be in the tenacity of the calamity which ensued to his race; but it must be remembered that such in this respect as the punishment was, the blessing would have been. Adam was created both an individual and a race. In him were two things – the single man and the head; but of these two things the headship was peculiar to himself, while such as the individual Adam was, his race was to be. He had it in his power to break the covenant of his sonship with God, but not the tie between himself and his race.

      And this sheds a light upon the darkest part of that terrible picture which collected heathenism presents to us. Man, as a social animal, is incessant in his action on his fellow-man; the parent and the family form the child; the companion and the neighbourhood lead forth the child into manhood. This work is perpetually going on in all its parts, and society is the joint result. When, therefore, we see this society once fallen into the possession of a false worship, which perverts the very foundations of morality, and instils deadly error into the child with the mother's milk, no thoughtful mind can gaze without horror upon beings involved in such a maze,55 yet intended for an eternal duration. Man's nature, as a race, seems turned against him; and in addition to the guilt under which each individual of the race is born, and the nature which each inherits, wherein the internal harmony of peace is broken, and neither the appetites obey the reason nor the reason is obedient to God, comes the force of habit, of education, of culture, of companionship, of man's business and leisure, his play and his earnest, the force of his language, the expression of his thoughts upon himself and others, the whole force, in fact, of man's social being when it is put under possession of an evil power, man's adversary. But this social nature was to have been to him the means of the greatest good. As by his natural descent from Adam unfallen would have come the grace of sonship, so the whole brotherhood of those who shared that gift would have helped and supported each in the maintenance of it. The human family would have had a beauty and a unity of its own as such; an order and a lustre would have rested on the whole body, confirming each member in the possession of his own particular gift. The concatenation of evil in the corrupt society is the most striking contrast to the fellowship of good in the upright; and while it is distinct from that guilt which descends to man as the sin of his nature, yet springs like it from the original constitution of that nature as a race. It is the invasion of evil upon good carried to its utmost point, wherein we discern most plainly “the prince of this world” wielding that “power of darkness” by which the Apostle described the whole state of the world, out of which these nations, which made the empire of Augustus, were a part.

      We have thus contemplated four distinct pictures. The first of these was human nature bare and naked by itself, a merely ideal view of man, as a being compounded of soul and body, each possessing only the faculties which belong to them as spiritual and corporeal natures, the result of which is a substantial union, because the spiritual substance becomes the form of the corporeal, not by making the body, when already animated by another principle, to participate of spiritual life, but by becoming itself the principle first animating it. And we set forth this condition of human nature in order to throw light upon our second picture – the first man as he was actually created, possessing, as a gift superadded by the purest divine bounty to this his natural constitution, a divine sonship founded in grace; which transcendant union of the Holy Spirit with his soul kept the soul with all its faculties in a loving obedience to God, and the body in obedience to the soul; and added even to this state the further gratuitous prerogatives of immunity from error, fault, pain, distress, and death. Our third picture was man in this same state, but constituted besides by the divine will, whose good pleasure was the sole source of all this state of sonship, to be father of a race like to himself, receiving from him, with its natural generation, the transmitted gift of sonship; that is, from our view of him as an individual person we went on to consider him as the head of a body – the root of a tree. Fourthly, we have looked on the same man stripped by a fault, personal to himself but natural to his race, of this divine sonship – reduced to a state like that which the first would have been, but altered from it by two grave conditions, one of guilt lying on himself and his race on account of this gratuitous gift of sonship lost, another of captivity to that enemy of his Creator and Father who had seduced him to fall. And this picture included in it the double effect of guilt transmitted through a whole race from its head and father, and of the personal sins of each individual of the race: which, moreover, had a tendency to be perpetually heightened by the social nature of man – that part of his original condition which, as it would have supported his highest good in the state of innocence, so came to make his corruption intense and more complicated in the state of fall. It has not been our purpose in this sketch to dwell upon those who, like Adam himself after his fall, accepted the divine assistance offered to them, and the promise of a future Restorer, and who, living a life of penance,

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This is called by S. Peter 1. i. 18 ἡ ματαία ἀναστροφὴ πατροπαράδοτος.