GENES. 2. 17.
HAving handled the Law of God both naturall and positive, which was given to Adam absolutely; as also relatively in the notion of a Covenant God made with Adam, I shall put a period to this discourse about the state of innocency, by handling severall Questions, which will conduce much to the information of our judgement against the errours spread abroad at this time, as also to the inlivening and inflaming of our affections practically.
These Questions therefore I shall endeavour to cleare:
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Whether there can be any such distinction made of Adam, while innocent, so as to be considered either in his naturalls, or supernaturalls? For this is affirmed by some, that Adam may be considered in his meere naturalls, without the help of grace, and so he loveth God as his naturall utmost end, in that he is the preserver and authour of nature: or else in his supernaturalls, as God did bestow righteousnesse upon him, whereby he was inabled to enjoy God as his supernaturall end. And for this end is this errour maintained, that so man now born, may be made no worse then Adam in that condition at first: which errour, if admitted, would much eclipse all that glory which is attributed in Scripture to grace converting and healing of us. Therefore to this Question these things may be answered:
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That it cannot be denied, but that in Adam such qualities1 and actions may be considered, which did flow from him as a living creature, endued with a reasonable soul; so 1 Cor. 15. 45. there the first Adam is said to be made a living soul, that is, a living creature in his kinde, whereby he did provide and prepare those things for his nourishment and life that he needed: and this is to have a naturall body, as the Apostle calls it. But we may not stay in the consideration of him as a man in an abstracted notion, but as so created by God for that end, to be made happy. Therefore howsoever some learned speak of the animall state and spirituall estate of Adam, yet both must be acknowledged to be naturall to him.
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In the next place, we doe not hold in such a manner his2 righteousnesse and holinesse to be naturall to him, as that we deny every thing to Adam that was supernaturall; for, no question but the favour of God, which he did enjoy, may well be called supernaturall; so also that actuall help of God (say some,) which was to be continued to him: For howsoever the principle, and habit as it were of righteousnesse, was naturall to him; yet to have help from God to continue and persevere, was supernaturall. Even as you see the eye, though it hath a naturall power to see, yet there is a further requisite to the act of seeing, which is light, without which it could not be.
The second question is, Whether Christ did intervene in his help3 to Adam, so that he needed Christ in that state? For here we see many learned and sound men differ: some say, that Christ, being onely a Mediatour of reconciliation, could no wayes be considered in any respect to Adam; for God and he were friends: Others again make the grace of Christ universally necessary, even to Angels, and Adam; saying that proposition, [Without me ye can doe nothing,] is of everlasting truth, and did extend to Adam, not indeed by way of pardon or reconciliation, but by way of preservation and conservation in the state of righteousnesse: Thus those excellent pillars in the Church of God, Calvin, Bucer, and Zanchy, with others. Now for the clearing of this truth, we must consider these particulars:
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That it cannot be denyed, but that Christ, as the second Person of the Trinity, did create and make all things. This is to be diligently maintained against those cursed opinions that begin, even publikely, to deny the Deity of Christ. Now there are three generall waies of proving Christ to be God: 1. In that the name Jehovah, and God, is applyed to him, without any such respect as to other creatures. 2. In that he hath the attributes of God, which are Omnipotency and Omnisciency, &c. 3. In that he doth the works which God only can doe; such are, raising up from the dead by his own power, and creation: Now that Christ doth create and sustain all things, appeareth, John 1. Col. 1. and Hebr. 1. 3. so that it’s impudent blasphemy which opposeth clear Scripture, to detract this from Christ. Indeed, his creating of the world, doth not exclude the other Persons, onely he is included hereby.
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What help the Angels had by Christ. Here I finde different thoughts, even of the judicious. That place Colos. 1. 20. To reconcile all things to himself by him, whether things in heaven or earth, is thought by some a firme place, to prove that the Angels needed Christ, even as a Mediatour: and Calvin upon the place brings two Reasons why the Angels need Christs mediation:
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Because they were not without danger of falling, and therefore their confirmation was by Christ. But how can this be proved, that their confirmation came from Christ, and not from God, as a plentifull rewarder of their continued obedience? Indeed, if that opinion of Salmerons were true, which holds it very probable, that the fallen Angels were not immediately condemned, but had a set space and time of repentance given them, this would with more colour have pleaded for Christs mediation; but that opinion cannot be made good out of the Scripture.
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The second Reason of Calvin is, that the obedience of the4 Angels was imperfect, or not so perfect, but that it needed pardon; which he groundeth upon Job 4. 18. His Angels he charged with folly. This may be answered thus, That the obedience of the Angels may be said imperfect negatively, or comparative, in respect of God; it is not answerable to his greatnesse: but yet it is not imperfect privatively, as if it did want any perfection due to it, and so was to be pardoned. Therefore Eliphaz his expression tends onely to this, to shew the Greatnesse and Majestie of God, and that even Angels themselves are but darknesse to his glory. If you aske then, What shall be thought of the place Colos. 1. 20? I answer, This place compared with Ephes. 1. 10. [That he might gather together in one all things in Christ,] may well be laid together; for they speak the same thing. In the Epistle to the Colossians it’s […], to reconcile; and that to the Ephesians, […], which word some expound to be as much as to bring to its first beginning; and so it’s explained by them, that all things have suffered a defect from the beginning, and by Christ are to be restored to their former state: Others expound it of reducing all to one head, which is Christ: Others make it a metaphor, from those things which are largely set down, and then briefly capitulated, and summed up again; thus, say they, all that was prefigured by the sacrifices, is fulfilled in Christ: but we take the word in this sense, as it doth imply, to gather together those things which were scattered and divided; and so it doth excellently describe the ruine and confusion that is brought upon all by sin. But then here is the difficulty again, how the Angels can be said to be gathered, seeing they were never divided. To this some answer, that the All things here spoken in the text, are to be limited to men onely: so that the things in heaven, shall be the spirits of godly men already translated thither; and the things in earth, those men that are living. But suppose it be extended to Angels, yet will not this inferre their need of mediation by Christ, but onely some benefit to redound unto them by Christ; and that is certain: for, first, by Christ they have a knowledge of the mysteries of our salvation, as appeareth, Ephes. 3. 10. and secondly, hereby they have joy in the conversion of a sinner; and, lastly, Angels become hereby reconciled with man: and this seemeth to be the most proper and immediate sense of the place. So that I cannot see any ground for that assertion, which saith, Because there is no proportion between a creature and the Creatour, therefore there must be a Mediatour. And if this hold true of the Angels, then it will also hold about Adam; for, there being no offence or breach made, there needed no Mediatour to interpose.