Adams on Genesis 25:27 (Final Bit)

1. The principal is to please God, whose displeasure against double-dealing the sad examples of Saul for the Amalekites, of Gehazi for the bribes, of Ananias for the inheritance, testify in their destruction. Whose delight in plain-dealing Himself affirms: "Behold an Israelite indeed, in whom is no guile!" (John 1:17).

2. The credit of a good name, which is a most worthy treasure, is thus preserved. The riches left thee by thy ancestors may miscarry through others' negligence; the name not, save by thy own fault. It is the plain-dealer's reward, his name shall be had in estimation; whereas no faith is given to the dissembler, even speaking truth. Every man is more ready to trust the poor plain-dealer than the glittering, false-tongued gallant.

3. It prevents and infatuates all the malicious plots of enemies. God, in regard to thy simplicity, brings to nought all their machinations. Thou, O Lord, hadst respect to my simple pureness. An innocent fool takes fearless steps, and walks as securely as if it stood girt with a wall of brass.

4. It preserves thy state from ruin. When by subtlety men think to scrape together much wealth, all is but the spider's web, artificial and weak. What plain-dealing-gets, sticks by us, and infallibly derives itself to our posterity. If thou wouldst be good to thyself and thine, use plainness.

5. It shall somewhat keep thee from the troubles and vexations of the world.

6. The curses of the poor shall never hurt thee. Though the causeless curse shall never come, yet it is happy for a man so to live that all may bless him. Now the plain man shall have this at last. Gallant prodigality, like fire in flax, makes a great blaze, a hot show, but plain hospitality, like fire in solid wood, holds out to warm the poor, because God blesseth it. So I have seen hot spurs in the way gallop amain; but the ivy bushes have so stayed them, that the plain traveller comes first to his journey's end.

7. It shall be thy best comfort on thy death-bed: the conscience of an innocent life. On this staff leans aged Samuel: "Whose ox or ass have I taken?"

8. Lastly, thou shalt find rest for thy soul. Thou hast dealt plainly; so will God with thee, multiplying upon thee His promised mercies.

Adams on Genesis 25:27 (More)

Bryson Burroughs, Public domain, via Wikimedia Commons

I. His STRENGTH: A HUNTER. Huntingin itself is a delight lawful and laudable, and may well be argued for from the disposition that God hath put into creatures. He hath naturally inclined one kind of beasts to pursue another for man's profit and pleasure. He hath given the dog a secret instinct to follow the hare, the hart, the fox, the boar, as if he would direct a man by the finger of nature to exercise those qualities which His Divine wisdom created in them.

1. This practice of hunting hath in it delight.

2. Benefit. Recreations have also their profitable use, if rightly undertaken.

(1) The health is preserved by a moderate exercise.

(2) The body is prepared and fitted by these sportive to more serious labours, when the hand of war shall set them to it.

(3) The mind, wearied with graver employments, hath thus some cool respiration given it, and is sent back to the service of God with a revived alacrity.

II. HIS POLICY: A CUNNING HUNTER.

1. He had a ravenous and intemperate desire. This appears from three phrases he used:

(1) "Feed me, I pray thee" (ver 30); satisfy, saturate, satiate me; or, let me swallow at once, as some read it. The words of an appetite insufferable of delay.

(2) To show his eagerness, he doubles the word for haste: "with that red, with that red pottage;" red was his colour, red was his desire. He coveted red pottage; he dwelt in a red soil, called thereon Idumea; and in the text, "therefore was his name called Edom."(3) He says, "I am faint," and (ver. 32) "at the point to die," if I have it not. Like some longing souls that have so weak a hand over their appetites, that they must die if their humour be not fulfilled.

2. His folly may be argued from his base estimation of the birthright; that he would so lightly part from it, and on so easy conditions as pottage.

3. Another argument of his folly was ingratitude to God, who had in mercy vouchsafed him, though but by a few minutes, the privilege of primogeniture; wherewith divines hold that the priesthood was also conveyed.

4. His obstinacy taxeth his folly, that, after cold blood, leisure to think of the treasure he sold, and digestion of his pottage, he repented, not of his rashness, but (ver. 34) "He did eat, and drink, and rose up, and went his way" — filled his belly, rose up to his former customs, and went his way without a Quidfeci? Therefore it is added, "he despised his birthright." He followed his pleasures without any interception of sorrow or interruption of conscience. His whole life was a circle of sinful customs; and not his birthright's loss can put him out of them.

5. Lastly, his perfidious nature appeareth, that though he had made an absolute conveyance of his birthright to Jacob, and sealed the deed with an oath, yet he seemed to make but a jest of it, and purposed in his heart not to perform it. Thus literally; let us now come to some moral application to ourselves. Hunting is, for the most part, taken in the Holy Scripture in the worst sense. So (Genesis 10:9) Nimrod was a hunter, even to a proverb; and that "before the Lord," as without fear of His majesty. Now, if it were so hateful to hunt beasts, what is it to hunt men? The wicked oppressors of the world are here typed and taxed, who employ both arm and brain to hunt the poor out of their habitations, and to drink the blood of the oppressed Herein observe —

I. The persons hunted.

II. The manner of hunting; and,

III. The hounds.

1. The poor are their prey: any man that either their wit or violence can practise on.

2. You hear the object they hunt; attend the manner. And this you shall find, as Esau's, to consist in two things — force and fraud. They are not only hunters, but cunning hunters.

3. Now for their hounds. Besides that they have long noses themselves, and hands longer than their noses, they have dogs of all sorts. Beagles, cunning intelligencers - the more crafty they are, the more commendable, Their setters, prowling promoters; whereof there may be necessary use, as men may have dogs, but they take them for mischievous purposes. Their spaniels, fawning sycophants, who lick their master's hands, but are brawling ever at poor strangers. Their great mastiffs; surly and sharking bailiffs, that can set a rankling tooth in the poor tenants' ribs. Thus I have shown you a field of hunters; what should I add, but my prayers to heaven, and desires to earth, that these hunters may be hunted? The hunting of harmful beasts is commended: the wolf, the boar, the bear, the fox, the tiger, the otter. But the metaphorical hunting of these is more praiseworthy; the country wolves, or city foxes, deserve most to be hunted.

Adams on Genesis 25:27

Two things are observable in the holy patriarchs, and commendable to all that will be heirs with them of eternal life.

1. Their contempt of the world. They that dwell in tents intend not a long dwelling in a place. They are moveables, ever ready to be transferred at the occasion and will of the inhabiter. "Abraham dwelt in tents with Isaac and Jacob, the heirs with him of the same promise" (Hebrews 11:9). The reason is added, "for he looked for a city which hath foundations, whose builder and maker is God." These saints studied not to enlarge their barns, as the rich cosmopolite (Luke 12.), or to sing requiems to their souls, in the hoped perpetuity of earthly habitations. "Soul, live; thou hast enough laid up for many years." Fool! he had not enough for that night. They had no thought that their houses should continue for ever, and their dwelling-places to all generations; thereupon calling their lands after their own names (Psalm 49:11). God convinceth the foolish security of the Jews, to whom He had promised (by the Messiah to be purchased) an everlasting royalty in heaven, by the Rechabites (Jeremiah 35:7), who built no houses, but dwelt in tents, as if they were strangers, ready on a short warning for removal. The Church esteems heaven her home, this world but a tent, a tent which we must all leave, build we as high as Babel, as strong as Babylon. When we have fortified, combined, feasted, death comes with a voider, and takes away all.

2. Their frugality should not pass unregarded. Here is no ambition of great buildings; a tent will serve. How differ our days and hearts from those! The fashion is now to build great houses to our lands, till we have no lands to our houses; and the credit of a good house is made, not to consist in outward hospitality, but in outward walls.

Lowndes' British Librarian

In 19th century editions of Lowndes' British Librarian we find this entry

1166. Commentary or Exposition upon the Second Epistle of Peter, by Thomas Adams. London, 1633, foL, 84t.

The writings of Thomas Adams abound in illustrations, many of which are so far fetched and foreign to those usually employed, that his works are frequently read as much for amusement as for instruction.

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).

T B Hoover on Adams and Total Depravity

The foregoing reference to evil leads to a consideration of Adams' thought relating to the condition of man before the operation of God's spirit upon his being. Along with Calvin, he holds that this condition is one of total depravity and total inability due to the pollution of  original sin. That is, the effects of sin extend to every part of man's personality rendering him totally unable in spiritual matters though capable of natural, civil and external religious good. This view of the effect of sin is

quite different from the view that fallen man possesses a plenary ability, and that be is not in a sinful state having the capability of doing all that he ought to do. Also Adams' view differs from that which claims that because original sin is involuntary it is not actual or true sin; and that the influence of the first man's sin extends enly to the sensuous nature, and not to the rational and moral nature of man. Adams' theology would not admit the claim that man is capable of keeping the law perfectly as law is

adjusted according to man's ability; and the possibility of man's being free from conscious sin - a view that allows fallen man a gracious ability enabling him to turn to God and believe.

Adams' Calvinism with respect to the nature of man's depraved condition is expressed in clear and certain terms. When discussing original sin he says; "There is a depravation and corruption of the whole nature of man, whereby he stands guilty and polluted before God, indisposed to all good, and prone to all evil." (III.19). In. the same discussion, he further indicates the extent of this corruption by calling it "a pravity and deformity of all the powers of man." Here he traces its efficient cause to the

perverseness of the first man's will, and accounts for its imputation to the human race by means of carnal propagation. This view of natural propagation as an instrument is opposed to what Adams calls the Pelagian error holding "that the guilt of the first sin was derived to other men, not by propagation, but by imitation." (I, 233) This extension of corruption to the whole of man is treated by Adams in a sermon entitled "The Bad Leaven" in which he says; "a little sin makes the whole man, in body and soul, unsavoury to the Lord." (II, 33) His position regarding man's spiritual condition by nature is one which allows no goodness in man at all, and sees him as corrupted in mind, will, and affections making him spiritually incapable without divine grace. In other words, it is a position that holds that men all have a natural corruption depriving them of all habitual goodness. His thought on this subject will be given more attention in a later discussion of God's grace as he understood it. There it will especially be treated as opposed to the Arminian viewpoint.

T B Hoover on Adams and Limited Atonement

In his thesis T B Hoover writes 

Calvin's principle of limited atonement is found in the religious thought of Adams as might be expected in view of his doctrine of election. As he holds that not all are saved by eternal decree, so does he hold that Christ's atonement was limited in effect to the elect rather than extending to all men. This is not to say that Adams denies the fact that salvation is universally offered in the gospel. He readily admits this to be true and states that "the offer of salvation is general ..." (II, 43) But this admission in no way alters his belief that universal salvation is impossible. He speaks of the blood of the crucified Jesus as being effectual for the pardon of "none but those that bleed in soul for ... sins" (I, 164) and all "that will apprehend it faithfully." (II, 430). In "A Cruelfix" or a "Sermon upon the Passion," Adams' use of personal pronouns to signify the objects of Christ's atoning sacrifice might leave the impression that Christ's atonement was made for all people. Such an erroneous impression is corrected when the context of this usage is understood. Like the writer of the Scripture text of this sermon, it is Adams' intention to teach that those for whom Christ died consist only of those who either have or will appropriate Christ's death by faith. He thought of Paul's words to the Ephesians: "He hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour" as being relevant only to God's elect. It is with this limitation that he makes redemption apply to the pronoun "us." He further shows that atonement is limited by Christ's words "I give my life" being qualified by the other words "for my sheep" and draws the conclusion that for some there is no more mercy than if there were no Saviour. (II, 366.)  This Calvinist doctrine is most explicitly seen to be Adams' in his discussion of the Covenant of Grace in his discourse upon "The Creed." Here he states that God's promise of reconciliation to raise up forlorn man from his misery is found in a covenant not with all men "but only with those to whom the free mercy of God hath given faith." (III, 205.) Here he says further: "That doctrine is repugnant to the Scripture, and unsound, which teacheth the redemption by the Second Adam to be as universal as the sin of the first; it is so, indeed, for value and sufficiency, it is not so for communication of the benefit." (III, 206.) This same thought is expressed in his treatment of a preceding portion of "The Creed" - "As the first Adam did not sin only for himself, but for all that should come after him; so the second Adam did not die at all for himself, but for all [not everybody] that should come unto him?" (III, 88) Adams finds in Christ' s words "I pray not for the world" (John 17:9) conclusive evidence for limited atonement on the grounds that redemption and intercession are related parts of Christ's mediatorship, and deduces that Christ's exclusion from his redemption follows his exclusion from his intercession. "... for whom he does not pray, he did not die: he did not open his side, if he will not open his mouth for them." (III, 208)

In summing up Adams' thought with reference to a doctrine of limited atonement, it can be said that he accepted atonement as extending in its effects generally to all men as an act of providence, and at the same time being limited in effects whereby it could be enjoyed by some and not by others as an instrument of salvation.