Front matter
MONERGISM BOOKS
A GOLDEN CHAIN
or, The Description of Theology
WILLIAM PERKINS
1558–1602
A Golden Chain William Perkins Originally published in 1592; printed by John Legate,
Cambridge, 1600.
Modernized, corrected, formatted, and annotated by William H. Gross, March 2019.
The original publisher's front matter, source acknowledgments, and editorial notices are retained in this edition.
This digital edition has been professionally reconstructed and formatted by Monergism Books,
2026.
Cover design and digital formatting © 2026 Monergism Books. www.monergism.com
A Golden Chain or the description of Theology Dr. William Perkins (1558-1602) Containing the order of the causes of Salvation and Damnation, according to God's Word. A view of which is to be seen in the Table annexed.
Printed by John Legate, Printer to the University of Cambridge.
1600.
Originally published 1592
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Source Text: https://ia902708.us.archive.org/2/items/goldenchain eorde00perk/goldencaineorde00perk.pdf Hand-typed, formatted, corrected, modernized, and annotated by William H. Gross www.onthewing.org March 2019
Except where noted, Scripture in the footnotes is the NKJV (Thomas Nelson Publishers © 1982) The text is taken from the typeset version of this book, printed in English in 1600. What Perkins himself wrote had not yet been edited or translated. These are his own words as he recorded them, and as John Legate typeset them.
Perkins' language is straightforward, and a delight to read. It contains a series of doctrinal statements, often without much explanation. He presents these truths, topically arranged, citing specific verses from which they were drawn. It reads like an annotated confession, or a systematic theology, but in a style that's more accessible than Ames' Marrow (1629), and published long before the Westminster Assembly
(1643). Perkins allows the word of God to speak for itself, which is a welcome approach, and wonderful in its simplicity.
Because this book was written prior to the King James Version of 1611, his wording provides the biblical text of his day, generally from the Geneva
Bible. That wording is retained in this edition, rather than substituting a modern translation for it. But, as with the rest of the text, it has been modernized for readability (thee, thou, -eth, -est, etc., have been replaced with modern terms, spelling, and syntax).
Such changes have been kept to a minimum. What you'll read are his words in a current voice. Book, chapter, and verse numbers have been matched to our modern scheme for easier reference. Many of the biblical references were either wrong, or misread by
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Legate — those have been corrected. Added references are superscripted, and supporting Scriptures that were not in the original text are footnoted. I confess that I've added commentary in some of the notes (these are marked WHG). They offer a further explanation for young believers.
Where the words were dated or unusual, either a substitution was made, its meaning footnoted, or a [bracket] with an alternate word has been included for clarity. To avoid ambiguity, some pronouns have been made explicit; other words are capitalized — for example, the Persons of the Godhead (He, Him, and Holy Ghost). Small caps, boldface, dashes, and other formatting was used to aid in organizing the topics.
Verses, sub-headers, and key words were italicized in the original. Hopefully other formatting (indenting, paragraph numbering, etc.), will make the organization more apparent, even if it is inconsistent at times.
The source text (a scanned image of the original book) is available at the link provided at the top of this page. Page numbers are included intra-text in this modernized edition, to help you find the original wording, and for use in citations. The scanned book jumps from page 27 to page 34, with no loss of text between; apparently the pages were mis-numbered in the 1600 edition.
Monergism edition note: The standalone historical page markers have been omitted because this edition contains no index that depends upon them.
I've included a biographical sketch to allow the character of the man to inform his labors, and to explain his influence. He was only forty-four when he was called to eternity with Christ.
William H. Gross March 2019 P.S. — There is a popular chart of Salvation and Damnation inspired by Perkins' Golden Chain, but it's not in this edition of
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the book. Nonetheless, Tim Challies' website has such a useful chart here: https://www.challies.com/visual-theology/new-infographic-the-cau ses-and-order-of-salvation-and-damnation/
Perkins included a few "tables," but they were smaller and simpler. They may be found in chapters 1, 33, 34, 37, 50, and 54.
These are listed in the Table of Contents. They have graphics which will not display correctly in epub formats. Chapters 50 and 54 are the most challenging to read, because Perkins includes numerous objections and answers. That can be tedious (hence the tables), but it's also helpful.
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Contents
Chapter 1. Of the Body of Scripture and Theology
Chapter 2. Of God, and the nature of God.
Chapter 3. Of the Life of God.
Chapter 4. Of God's glory, and blessedness.
Chapter 5. Concerning the Persons of the Godhead.
Chapter 6. Of God's works, and his decree.
Chapter 7. Of Predestination and Creation.
Chapter 8. Of Angels.
Chapter 9. Of Man, and the Estate Of Innocence.
Chapter 10. Of sin, and the fall of Angels.
Chapter 11. Of Man's fall and disobedience.
Chapter 12. Of Original Sin.
Chapter 13. Of actual sin.
Chapter 14. Of the punishment of sin.
Chapter 15. Of Election, and of Jesus Christ the foundation of it.
Chapter 16. Of the Union of the Two Natures in Christ.
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Chapter 17. Of the Distinction of both Natures.
Chapter 18. Of Christ's Nativity and Office.
Chapter 19. Concerning the Outward Means of executing the decree of election, and of the Decalogue.
Chapter 20. Of the First Commandment.
Chapter 21. Of the Second Commandment.
Chapter 22. Of the Third Commandment.
Chapter 23. Of the Fourth Commandment.
Chapter 24. Of the Fifth Commandment.
Chapter 25. Of the Sixth Commandment.
Chapter 26. Of the Seventh Commandment.
Chapter 27. Of the Eighth Commandment.
Chapter 28. Of the Ninth Commandment.
Chapter 29. Of the Tenth Commandment.
Chapter 30. Of the Use of the Law.
Chapter 31. Of the Covenant of Grace.
Chapter 32. Of the Sacraments.
Chapter 33. Of Baptism.
Chapter 34. Of the Lord's Supper.
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Chapter 35. Of the Degrees of Executing God's Decree of Election.
Chapter 36. The 1st Degree of the Declaration of God's Love:
Effectual Calling.
Chapter 37. The 2nd Degree of the Declaration of God's Love:
Justification.
Chapter 38. The 3rd Degree of the Declaration of God's Love:
Sanctification
Chapter 39. Of Repentance and the Fruits of it.
Chapter 40. Of Christian Warfare.
Chapter 41. Of the 1st Assault: on Calling.
Chapter 42. Of the 2nd Assault: on Faith.
Chapter 43. Of the 3rd Assault: on Sanctification.
Chapter 44. Of the Patient Bearing of the Cross.
Chapter 45. Of Calling upon God.
Chapter 46. Of Christian Apology and Martyrdom.
Chapter 47. Of Edification, and Alms among the Faithful.
Chapter 48. The 4th Degree of the Declaration of God's love:
Glorification.
Chapter 49. Of the estate of the Elect, at the Last Day of Judgment.
Chapter 50. Of the Estate of the Elect After Judgment.
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Chapter 51. Concerning the Order of the Causes of Salvation according to the doctrine of the Church of Rome .
Chapter 52. Concerning the Decree of Reprobation.
Chapter 53. Concerning the Execution of the Decree of Reprobation.
Chapter 54. Concerning a Newly Devised Doctrine of Predestination, taught by some new and late Divines.
Chapter 55. Of the State and Condition of the Reprobates When They are Dead.
Chapter 56. Of the Condemnation of the Reprobates at the Last Judgment.
Chapter 57. Of the Estate of the Reprobates in Hell.
Chapter 58. Of the Application of Predestination.
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Biographical Sketch:
William Perkins (1558-1602) William Perkins, an outstanding preacher, made great contributions to the Puritan Movement despite the shortness of his life. He was born in Marton,
Warwickshire, in 1558 and educated in Christ's College, Cambridge. In his early years he demonstrated scholarly ability, but his personal life was wild and sinful. He was much devoted to drunkenness. While he was walking through town, he heard a young woman say to her child "Hold your tongue, or I will give you to drunken Perkins, yonder." Finding himself as a byword among the people his conscience gripped him and became so deeply impressed by it that it was a first step to his conversion. After his conversion he became a strong exponent of Calvinism and always dealt sympathetically with those in spiritual need. He became a fellow at the college in 1578 at the age of 24.
Perkins was later ordained and began his ministry preaching to prisoners in the Cambridge jail. He collected the prisoners in one spacious room where he preached to them every Sabbath, with great power and success. Here the prison was his parish. His love to souls, the patron presenting him to it, and his work, were all the wages he received. No sooner were his pious labors made known, than multitudes flocked from all quarters to hear him. By the blessing of God upon his endeavors, he became the happy instrument of bringing many to the knowledge of salvation, and to enjoy the glorious liberty of the sons of God — not only of the prisoners, but others who, like them, were in captivity and bondage to sin. His great fame, afterwards known in all the churches, was soon spread
WILLIAM PERKINS
through the whole university. He was chosen preacher at St. Andrew's church, where he continued a laborious and faithful minister of Christ, until called to receive his reward. He is said to have encountered a young condemned prisoner who was terrified not so much of death, as of the impending judgment of God. The Puritan preacher knelt beside him to "show what the grace of God can do to strengthen you." He showed him that Christ is the means of salvation by the grace of God, and urged him with tears to believe in Him and experience the remission of sins. The youth did so, and was able to face his execution with composure — a glorious display of God's sovereign grace. This incident should be kept in mind while studying Perkins' chart of election and reprobation. It shows his theology did not make him cold and heartless when dealing with sinners in need of a Saviour.
Around 1585, Perkins was chosen as rector of St.
Andrews, Cambridge, and continued there until his death in 1602. His individual writings consisted mainly of treatises about the Apostle's Creed and the Lord's
Prayer, and expositions of Galatians 1-5, Matthew 5-7, and Hebrews 11. He wrote The Practical Cases of Conscience. His writings were popularly received, and were later translated into Latin, French, Dutch, and Spanish. They were collected in the three volume, The Works of William Perkins.
Mr. Perkins being settled in this public situation, his hearers consisted of collegians, townsmen, and people from the country.
This required those special ministerial endowments which providence had richly bestowed upon him. In all his discourses, his style and his subject were accommodated to the capacities of' the common people, while at the same time, the pious scholars heard him with admiration. Luther used to say that, "ministers who preach the terrors of the law but do not bring forth gospel instruction and consolation, are not wise master-builders: they pull down, but do not build up again." But Mr. Perkin's sermons were all Law
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and Gospel. He was a rare instance of those opposite gifts meeting in so eminent a degree in the same preacher, even the vehemence and thunder of Boanerges, to awaken sinners to a sense of their sin and danger, and drive them from destruction — and the persuasion and comfort of Barnabas, to pour the wine and oil of gospel consolation into their wounded spirits.
He used to apply the terrors of the law so directly to the consciences of his hearers, that their hearts would often sink under their convictions. And he used to pronounce the word "damn" with so particular an emphasis, that it left a doleful echo in their ears a long time after. Also, his wisdom in giving advice and comfort to troubled consciences is said to have been such that, "the afflicted in spirit, far and near, came to him, and received much comfort from his instructions."
Mr. Perkins had a surprising talent for reading books. He perused them so speedily that he appeared to read nothing; and yet so accurately, that he seemed to read all. In addition to his frequent preaching and other ministerial duties, he wrote numerous excellent books. Many of these, on account of their great worth, were translated into Latin, and sent into foreign countries, where they were greatly admired and esteemed. Some of them being translated into French,
Dutch, and Spanish, were dispersed through the various European nations. Voetius and other foreign divines have spoken of him with great honour and esteem. Bishop Hall said, "he excelled in a distinct judgment, a rare dexterity in clearing the obscure subtleties of the schools, and in an easy explication of the most perplexed subjects." And though he was author of so many books, being lame in his right-hand, he wrote them all with his left. He used to write in the title of all his books, "You are a Minister of the Word:
Mind your business."
This celebrated divine was a thorough Puritan, both in principle and in practice, and was more than once convened before his superiors for nonconformity. Yet,
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he was a man of peace and great moderation. He was concerned for a purer reformation of the church; and to promote this desired object, he united with his brethren in their private associations, and in subscribing the "Book of Discipline." However, a complaint was, brought against Him: that he had signified before the celebration of the Lord's supper, that the minister who did not receive the bread and wine from the hands of another minister, but from himself, was a corruption in the church; that to kneel at the sacrament was superstitious and antichristian; and that to turn their faces towards the east, was another corruption.
Charges were brought against him, but they were dismissed after he clarified his positions by his own testimony. Though he did this, it is uncertain whether he was cleared of all charges, or whether further problems arose for him while at the college.
Mr. Perkins was so pious and exemplary in his life, that malice itself was unable to reproach his character.
As his preaching was a just comment upon his text; so his practice was a just comment upon his preaching. He was naturally cheerful and pleasant; rather reserved towards strangers, but familiar upon their further acquaintance. He was of a middle stature, ruddy complexion, bright hair, and inclined to obesity, but not to idleness. He was esteemed by all, says Fuller, as a painful and faithful dispenser of the word of God. And his great piety procured him liberty in his ministry, and respect to his person, even from those who differed from him in other matters. He is classed among the fellows and learned writers of Christ's College,
Cambridge. Churton styles him "the learned and pious, but Calvinistic Perkins," as if his Calvinism was a considerable blemish on his character. Toplady, on the contrary, applauds him on account of his Calvinistic opinions, and denominates him "the learned, holy, and laborious Perkins." The celebrated Archbishop Usher had the highest opinion of him, and often expressed his wish to die as holy Mr. Perkins did — who expired
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crying for mercy and forgiveness. In this he was, indeed, gratified; for his last words were "Lord, especially forgive my sins of omission."
Excerpts from "The Lives of the Puritans," vol. 2, by Benjamin Brook (1813), p.129 f. https://archive.org/details/livesofpuritansc02broo/pa ge/n6 See also, http://www.apuritansmind.com/puritan-fav orites/william-perkins/
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To the Christian Reader Christian Reader, there are at this day four separate opinions of the order of God's Predestination. The first is of the old and new Pelagians, who place the cause of God's Predestination in man. They hold that God ordained men either to life or death, as He foresaw that, by their natural Free-will, they would either reject or receive the grace He offered. The second, some of whom are termed Lutherans, teach that God — foreseeing how all mankind was imprisoned under unbelief, and would therefore reject grace offered — purposed to choose some to salvation out of his mercy, without any respect to their faith or good works, and to reject the rest. He was moved to do this because he eternally foresaw that they would reject His grace, offered to them in the gospel. The third, Semi-Pelagian
Papists, ascribe God's predestination partly to mercy, and partly to men's foreseen preparations and meritorious works. The fourth, are those who teach that the cause of the execution of God's predestination in those who are saved, is his mercy in Christ; and in those who perish, it is the fall and corruption of man — yet this is done in such a way that the decree and eternal counsel of God concerning them both, has no cause besides His will and pleasure.
Of these four opinions, I labor to impugn the three former ones as erroneous, and to maintain the last as being truth, which will bear weight in the balance of the Sanctuary.
Here I boldly offer for your godly consideration, a further discourse on this. In reading it, do not regard so much the thing itself, penned very slenderly, as my intent and affection. I desire, among the rest, to cast my mite into the treasury of the Church of England; and for lack of gold, pearl, and precious stone, to bring a
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Ram's skin or two, and a little Goat's hair, to the building of the Lord's tabernacle (Exo 35:23).
The Father of our Lord Jesus Christ grant that, according to the riches of His glory, you may be strengthened by His Spirit in the inner man, that Christ may dwell in your heart by faith. This is to the end that, being rooted and grounded in love, you may be able to comprehend with all Saints, what is the breadth, and length, and height of it; and to know the love of Christ which surpasses knowledge, that you may be filled with all fullness of God. Amen.
Farewell, July 23, the year of the last patience of Saints, 1592.
Yours in Christ Jesus, W. P.
1. Ethics, a doctrine of living honestly and civilly.
Economics, a doctrine of governing a family well.
One is principal:
Theology is a science of living well and blessedly forever.
Politics, a doctrine of the right administration of a commonweal.
The body of holy Scripture is distinguished into sacred sciences, of which:
Other attendants or handmaids:
Ecclesiastical discipline, a doctrine of well-ordering the Church.
The Jews' commonweal, inasmuch as it differs from Church government.
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Academic, the doctrine of governing Schools well: especially those of the prophets.
Theology Chart