T B Hoover on Adams and Unconditional Election

Another point marking the thought of Adams as Calvinistic is his adherence to the doctrine of election as a decree of God, and commonly referred to as predestination. The doctrine of election as found in Adams' thought is the eternal decree whereby God purposes to save some to eternal life. Adams conceived of election as consisting of God's decree to save out of the world a definite number of people from eternal damnation as a consequence of sin. Said he, in his commentary on Second Peter: "God hath a purpose to redeem us; there is election. As this purpose was fore-ordained of God before the creation, and as God's decrees are unchangeable in accord with his own nature election to salvation is unconditioned by man's will or works according to Adams' interpretation of it. He believes it to be an act of God resulting from God's own wisdom and mercy, and for the purpose of His glory.

A study of Adams doctrine of the church shows that he identifies the elect of God with the true members of the church, "The church itself is a number of men, which God hath set apart by an eternal decree, and in time sanctified to become real members of it. They are 'written in heaven' there is their eternal election." (II, 532) His use of the word "eternal" with his references to election implies

that he thought of it as a condition absolutely independent of man's choice. This view is substantiated in those places where he speaks of election and salvation decreed before either the world began or objects of God's election were born. In one place, lie points to Paul's words to Timothy "He hath saved us according to his own purpose and grace, which was given in Christ Jesus before the world began." II Tim. 1:9. In another place where the church as the body of Christ is being treated, he says: "How some predestinated members of this body are yet unborn. ..." (II, 402) A further look at Adams' treatment of the Scripture phrase, "the first-born which are written In heaven," gives in 

summary form his belief in the Calvinistic concept of unconditional election. He differed with Calvin on the meaning of "the first-born" - believing that it was an inclusive term for all the elect whereas Calvin limited the term to the ancient saints, the noble and primitive parts of the church." (II, 533) As Adams contended that "the firstborn" consist of all the elect, just as certain is he that "those whose names were written in heaven" consist of none but the elect. In describing the elect, he frequently

speaks of their names being written on a book, and states that "this writing in heaven is the book of election, wherein all that shall be saved are registered." (II, 539) From this limited inscription on God's book of the names of only those who are called to salvation, he shows by logic the reasonableness of accepting the doctrine of election. "For if there were universal inscription, there should follow universal election; if universal election, then universal salvation. If the former were true, then were not election any such name. If the latter, to what purpose did God make hell? 'God so loved the world, that lie gave his only begotten Son.' What, that all should be saved? Ho, but that 'whosoever believes might have everlasting life. Not all; for he that takes all cannot be said to choose." (II, Further in speaking of the saved, he says: "Before all time they were his by election." (II, 215).

To assume that Adams1 doctrine of election would leave no place for man to exorcise himself as a free agent would be an error In judgment. This is made clear in a statement of Adams In "The Creed:" "Though he [God] be almighty, he forseeth no man to heaven against his will. If they will deny his power, he that is mighty to save them that believe, Is as mighty to condemn those that will not obey." (III, 144). This matter of man's faith as related to salvation as well as reprobation as the opposite of election will be included In the discussion of the next chapter# However, it should be stated in concluding this section that Adams' thought on predestination is in no way to be confused with fatalism, lie objects to man's complacency based on the grounds that all comes to pass by God's unchangeable decree, by pointing out that means as well as the ends are decreed, and man must use the former to achieve the latter? (III, 115) Adams' belief in unconditional election is summed-up in his statement; "Gods elections be as free as himself," (III, 242).