The Puritan, Thomas Goodwin, affirms that Adam possessed the Spirit in Eden.  Goodwin suggests that the Spirit “was in Adam’s heart to assist his graces, and cause them to flow and bring forth, and to move him to live according to those principles of life given him (6:54)”  There are, however, differences between his having the Spirit and ours!  The emphasis in our experience is, of course, Christological; we receive the risen exalted Spirit of Christ (Rom. 8:9) who dwells in our hearts by faith (Eph. 3:17), which happens to be the best way to discuss the ordo/historia salutis problem in my opinion.

Goodwin adds: “We have the Spirit upon Christ’s account, in his name, purchased by him, as whom he had first received, also purchased as the head of the church” (6:55).  So, on account of Christ being made Lord of the Spirit, the Holy Spirit is referred to as “the Spirit of Christ” (Rom. 8:9) and the “Spirit of the Son” (Gal. 4:9).

Adam retained the Spirit according to the tenor of the covenant of works (Do this and live).  Interestingly, Goodwin argues that “as by one act of disobedience he forfeited life (“Cursed is he that continueth not in all things”), and so in like manner the Spirit was forfeitable by him upon the same terms” (6:55).   However, in the case of a Christian the Spirit is given by promise; it is an absolute gift, “and not upon conditions on our parts, but to work and maintain in us what God requires of us” (6:55).

Goodwin again adds: “The gift of the Spirit is not founded upon qualifications in us, to continue so long as we preserve grace in our souls, and do not sin it away” (6:55).  We receive the Spirit in the same way that Christ received the Spirit: “by election”.  And, because it is on account of election, the Spirit is given without conditions, but to work conditions.

In Goodwin’s mind, then, Adam’s obedience wasn’t strict obedience performed in the power of his human faculties; his obedience, rather, was performed according to the operations of the Spirit, but perseverance in full obedience was not the natural outworking of possessing the Spirit.  That is to say, posse peccare was still a very real threat, despite the Spirit’s presence.  Thus, there is an analogy between Adam and Christ when it comes to obedience performed in the power of the Spirit.  The difference, however, is that Christ received the Spirit “without measure” and did not fail, whereas Adam received the Spirit in measure and did fail!

I wonder if anyone knows whether Meredith Kline’s “strict justice” view of the CoW has any room for the Holy Spirit (assisting?) in Adam’s obedience?  (An honest question, not a rhetorical one)

Some questions that arise from understanding the Adam-Christ parallels are these:

1. Was Adam made in a covenant or made for a covenant? Was Adam first made under law and then God entered into covenantal dealings with him?  Can we even begin to make the analogy with Christ who first took on the terms of the covenant (i.e. pactum salutis) and was then “born under the law” (Gal. 4:4)?

2. Christ was the man of the Spirit par excellence.  Owen writes: “The only singular and immediate act of the person of the Son on the human nature was the assumption of it into subsistence with himself” (Works, 3:160).   All other acts on the human nature were done in the power of the Spirit (see Lk. 1:35; ch. 4; Matt. 12; Acts 10:38; Heb. 9:14).  So, was Adam the man of the Spirit, at least in some way?  Has anyone ever considered the work of the Spirit on Adam?

3. Christ’s merit was covenantal; he earned heavenly life for his people.  The efficacy of the work was tied to the value of the person, the God-man.  Was Adam able to earn heavenly life or just earthly bliss? Reformed theologians are divided on this question.  How strict is the analogy between the two?

4. If Christ had faith, did Adam also have faith?  That Adam lived by faith does not mean that we jettison the covenant of works, in my opinion.  As Bavinck argues, “faith for Adam and Christ was nothing other than the act of clinging to the word and promises of God” (RD, III.312).

5. Adam was a prophet, priest, and king; so, too, was Christ. Is anointing fundamental to the office of King?