The 1. Error.

There is a certain universal general election, whereby God, without any either restraint, or exception of persons, has decreed to redeem by Christ, and to reconcile unto himself all mankind wholly fallen in Adam, yea every singular person, as well as the reprobate, as the elect.


The very name of Election does fully confute this: for none can be said to be elected, it so be that would have all men elected in Christ, for he that elects or makes choice, cannot be said to take all: neither can he that accepts of all, be said to make choice only of some.

Object. Election is nothing else but dilection, or love: but this is we know, that God loves all creatures; therefore he has elected all his creatures.

Answer. I. I deny that to elect is to love, but to ordain and appoint to love. Rom. 9:13.

II. God does love all his creatures, yet not all equally, but every one in their place.  William Perkins, “A Golden Chaine,” in The Workes of that Famous and Worthy Minister of Christ in the University of Cambridge, Mr. William Perkins (London: Printed by John Legatt, 1626), 107-108.  [Some spelling modernized; italics original; and underlining mine.] [Credit to Tony for this find.]

2) Having the meaning, consider the duty, which is, to do good principally to the faithful, the saints and servants of God, that is, we must do good unto them before others, and more then to others, which are not of the same family; as David says, “My well-doing reaches not to thee, but to the saints that are in the earth, and them that excel in virtue,” Psal. 16:2, 3. For it is all one as if the Apostle should have said, “As it is fit and convenient, that they that are of the same family should be helpful and beneficial one unto another, rather then to those that are of another family. So it is requisite, that those which are members of the same body, nay sons and daughters, brethren and sisters, having the same God for their Father, the Church for their mothers, Christ for their elder brother, begotten of the same immortal seed, nourished with the same milk of the word, and looking for the same blessed inheritance: should rather be beneficial one to another, then to those that are foreigners and strangers, no way linked unto them by the bond of faith.

Now reasons why we ought specially to do good to them of the household of faith, may be these. First, because God loves all his creatures, specially mankind, most especially the faithful, upon whom he does bestow the riches of his love, yea himself also: for though be good unto all, Psal. 145:9, yet in a special sort he “is good to Israel, to them that are of a pure heart,” Psal. 73:1. “He is a Savior of all men, specially of all those that believe,” 1 Tim. 4:10. Thirdly, in respect of the Excellency of their persons, that they are sons of God, heirs of his kingdom, members of Christ, Temples of the Holy Ghost, &c. William Perkins, A Commentarie or, Exposition Vpon the fiue first Chapters of the Epistle to the Galatians (Printed at London by Iohn Legatt, Printer for the Vniuersitie of Cambridge, 1617), 524-525. [Some spelling modernized; some reformatting; italics original; and underlining mine.]

This entry was posted on Thursday, September 9th, 2010 at 8:44 am and is filed under God is Love: Electing and Non-Electing Love. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.

One comment


thanks for the article or portion of Perkins. Enjoyed

September 9th, 2010 at 12:11 pm

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