A Golden Chain the description of Theology Dr. William Perkins (1558-1602) Originally published 1592

## 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 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 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, 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 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, p.129 f.

## 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 Ram’s skin or two, and a little Goat’s hair, to the building of the Lord’s tabernacle (Exodus 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,

1. Ethics , a doctrine of living honestly and civilly.

One is principal: Theology is a science of living well and blessedly forever.

2. Economics , a doctrine of governing a family well.

The body of holy Scripture is distinguished into sacred sciences, of which:

3. Politics , a doctrine of the right administration of a commonweal.

Other attendants or handmaids:

4. Ecclesiastical discipline , a doctrine of well-ordering the Church.

5. The Jews’ commonweal , inasmuch as it differs from Church government.

6. Academic , the doctrine of governing Schools well: especially those of the prophets.

## Theology Chart

## Chapter 1. Of the Body of Scripture and Theology

The body of Scripture is a doctrine sufficient to live well. It comprehends many holy sciences of which one is principal, and the others are handmaids or attendants. 1

The principal science is Theology. Theology is the science of living blessedly forever. Blessed life consists in the knowledge of God. John 17:3, This is eternal life, that they know You to be the only true God, and the one you have sent, Christ Jesus. Isaiah 53:11, by his knowledge shall my righteous servant (namely, Christ) justify many. And therefore it consists likewise in the knowledge of ourselves, because we know God by looking into ourselves.

Theology has two parts: the first of God, the second of his works.

## Chapter 2. Of God, and the nature of God.

It is evident that there is a God:

1. by the course of nature;

2. by the nature of the soul of man;

3. by the distinction of honest and dishonest things;

4. by the terror of the conscience;

5. by the regimentation (or rule) of civil societies;

6. by the order of all causes ever having recourse to some former beginning; 2

7. by the determination of all things to their several ends;

8. by the consent of all men of sound mind.

God is Jehovah Elohim. Exodus 6:2, 3, And Elohim spoke to Moses, and said to him, I am Jehovah and I appeared to Abraham, to Isaac, and to Jacob by the name of God almighty, but I was not known to them by my name Jehovah. Exodus 3:13-15, If they say to me, What is his name? What shall I say to them? And God answered Moses, I AM that I am; He also said, thus shall you say to the children of Israel, I AM has sent me to you. And God spoke further to Moses: Thus shall you say to the children of Israel, Jehovah Elohim, etc. has sent me to you. In these words, the first title of God declares his Nature, the second his Persons.

The Nature of God is his most lively and most perfect essence.

The perfection of the nature of God is his absolute constitution, by which he is wholly complete within himself. Exodus 3:13, I am that I am. Acts 17:24, 25, God who made the world, and all things that are in it, seeing that he is the Lord of heaven and earth, does not dwell in temples made with hands, nor is he worshipped with men’s hands, as though he needed anything, seeing that he gives to all life and breath and all things.

The perfection of His Nature is either Simpleness, or the Infiniteness of it.

The Simpleness of his nature is that by which he is void of all Logical relation. He does not have in him, subject or adjunct. John 5:26, As He has life in himself, so has He given to the Son to have life in himself – compare with John 14:6, I am the way, the truth, and the life. 1 John 1:7, But if we walk in light as He is in light – compared with verse 5, God is light, and in him is no darkness. Hence, it is manifest that to have Life, and to be Life: to be in Light, and to be Light, are all one in God. Nor is God subject to generality, or specialty: whole or parts; matter or what is made of matter. For if so, there would be diverse things, and one more perfect than another. Therefore, whatever is in God, is his essence, and all that He is, He is by essence. The saying of Augustine in his 6th book, chapter 4, about the Trinity, is fit to prove this: “ In God,” he says, “ to be, and to be just, or mighty, are all one. But in the mind of man, it is not all one — to be, and to be mighty, or just; for the mind may be destitute of these virtues, and yet be a mind.”

Hence it is manifest that the Nature of God is immutable and Spiritual.

God’s immutability of nature is that by which He is void of all composition, division, and change. James 1:17, With God there no variableness nor shadow of changing. Malachi 3:6, I am the Lord and am not changed. Where it is said that God repents, etc. Genesis 6:6, the meaning is that God changes the action, as men do who repent. Therefore, repentance does not signify any mutation in God, but rather in His actions, and those things which are made and changed by him.

God’s Nature is spiritual in that it is incorporeal, and therefore invisible. John 4:24, God is a spirit. 2 Corinthians 3:17, The Lord is spirit. 1 Timothy 1:17, To the King eternal, immortal, invisible, only wise God, be glory and honour for ever and ever. Colossians 1:15, Who is the image of the invisible God.

The infiniteness of God is twofold: his Eternity, and his Exceeding greatness.

God’s eternity is that by which he is without beginning and ending. Psalms 90:2, Before the mountains were made, and before You had formed the earth and the round world, even from everlasting to everlasting, You are our God. Revelation 1:8, I am Alpha and Omega, that is, the beginning and ending, says the Lord, Which is, Which was, and Which is to come.

God’s exceeding greatness is that by which his incomprehensible nature is present everywhere, both within and without the world. Psalms 145:3, Great is the Lord, and worthy to be praised, and his greatness is incomprehensible. 1Kng 8:27, Is it true, indeed, that God will dwell on the earth? Behold the heavens, and the heavens of heavens are not able to contain you; how much less is this house that I have built? Jeremiah 23:24, Do I not fill the heaven and earth, says the Lord? Hence it is plain:

First, that he is only one, and that is indivisible, not many. Ephesians 4:5,6, One Lord, one faith, one Baptism, one God and Father of all. Deu 4:35, To you it was shown, that you might know that the Lord is God, and that there is no other God but one. And there can be but one thing that is infinite in nature.

Secondly, that God is the knower of the heart. For nothing is hidden from that nature which is within all things, and without all things, which is included in nothing, nor excluded from anything. Because, 1 Chronicles 28:9, The Lord searches all hearts, and understands every work of the mind. Psalms 139:2, You know my sitting down, and my rising up; you understand my cogitation [thinking or thoughts] afar off.

## Chapter 3. Of the Life of God.

Up to here we have spoken of the perfection of God’s nature. Now follows the life of God, by which the Divine Nature is in perpetual action — living and moving in itself. Psalms 42:2, My soul thirsts for God, even for the living God; when shall I come and appear before the presence of God? Hebrews 3:12, See that there is not, at any time in any of you, an evil heart to depart from the living God.

The Divine Nature is especially in perpetual operation by three attributes which manifest the operation of God towards his creatures. These are his Wisdom, Will, and Omnipotence.

The wisdom or knowledge of God is that by which God — not by certain notions abstracted from the things themselves, but by his own essence; not successively and by discourse of reason, but by one eternal and immutable act of understanding — distinctly and perfectly knows himself, and all other things, though infinite, whether they have been or not. Matthew 11:27, No man knows the Son but the Father, nor the Father but the Son, and the one to whom the Son will reveal him. Hebrews 4:13, There is nothing created which is not manifest in his sight; but all things are naked and open to his eyes, with whom we have to deal. Psalms 147:5, His wisdom is infinite.

God’s wisdom has these parts: his foreknowledge, and his counsel.

The foreknowledge of God is that by which he most assuredly foresees all things that are to come. Acts 2:23, Him you have taken by the hands of the wicked, being delivered by the determinate counsel and foreknowledge of God, and have crucified and slain him. Romans 8:29, Those things which He knew before, he also predestined to be made like the image of his son. This is not properly spoken of God but by reason of men, to whom things are past or to come.

The counsel of God is that by which he most straightly perceives the best reason for all things that are. Proverbs 8:14, I have counsel and wisdom; I am understanding, and I have strengt h.

The will of God is that by which he both most freely and justly, with one act, wills all things. Romans 9:18, He has mercy on whom he will, and whom he will, he hardens. Ephesians 1:5, Who has predestined us to be adopted through Jesus Christ unto himself, according to the good pleasure of his will. James 4:15, For what you should say is, if the Lord wills, and we live, we will do this or that.

God wills that which is good, by approving it; that which is evil — in as much as it is evil — by disallowing and forsaking it. And yet, He voluntarily permits evil, because it is good that there should be evil. Acts 14:16, Who in time past suffered all the Gentiles to walk in their own ways. Psalms 81:12, So I gave them up to the hardness of their heart, and they have walked in their own counsels.

The Will of God, because of diverse objects, has diverse Names, and is either called Love and Hatred, or Grace and Justice.

The Love of God is that by which God approves first himself, and then all his creatures, without their desert [deserving or merit], and takes delight in them. 1 John 4:16, God is love, and whoever remains in love, remains in God, and God in him. John 3:16, God so loved the world that he gave his only begotten Son, etc. Romans 5:8, God sets out his love towards us, seeing that while we were yet sinners, Christ died for us.

The Hatred of God is that by which he dislikes and detests his offending creature, for his fault. 1 Corinthians 10:5, But many of them the Lord misliked, for they perished in the wilderness. Psalms 5:5, You hate all the workers of iniquity. Psalms 45:7, You have loved justice and hated iniquity.

The Grace of God is that by which he freely declares his favor to his creatures. Romans 11:6 , If it is of grace, it is no more of works: otherwise grace is not grace. But if it is of works, it is no more grace. Titus 2:11, 12, The saving grace of God shined to all men, teaching us to deny impiety, etc.

The Grace of God is either his Goodness, or his Mercy.

The Goodness of God is that by which he, being in himself absolutely good, freely exercises his liberality upon his creatures. Mat 19,17, Why do you call me good? There is none good but one, even God. Matthew 5:45, He makes his sun to shine upon the good and bad, and he rains upon the just and unjust.

God’s mercy is that by which he freely assists all his creatures in their miseries. Isaiah 30:18, Yet the Lord will wait, that he may have mercy upon you. Lamentations 3:22, It is the Lord’s mercies, that we are not consumed, because his compassions do not fail. Exodus 33:19, I take pity on whom I take pity, and am merciful on whom I am merciful.

God’s Justice is that by which in all things He wills what is just. Psalms 11:7, The just Lord loves justice. Psalms 5:4, For you are not a God that loves wickedness.

God’s Justice is in Word or Deed.

Justice in word is that truth by which He constantly and indeed wills that which he has said. Romans 3:4, Let God be true and every man a liar. Matthew 24:35, Heaven and earth shall pass away, but my word shall not pass away. Hence it is that God is just in keeping his promise. 1 John 1:9, If we confess our sins, God is faithful and just to forgive our sins. 2 Timothy 4:8, Hereafter is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me at that day.

Justice indeed is that by which He either disposes or rewards.

God’s disposing justice is that by which he, as a most free Lord, rightly orders all things in His actions. Psalms 145:17, The Lord is righteous in all his ways.

God’s rewarding justice is that by which He renders to His creature according to his work. 2 Thessalonians 1:6, 7, It is justice with God to render affliction to those who afflict you; but to you who are afflicted, releasing [or resting] with us. 1Pet 1:17, Therefore, if you call him Father, who without respect to person, judges according to every work, pass the time of your dwelling here in fear. Jeremiah 51:56, The Lord that recompenses shall surely recompense.

The Justice of God is either his Gentleness, or Anger.

God’s Gentleness is that by which he freely bestows upon his creature, a reward. 2 Thessalonians 1:5, Which is a token of the righteous judgment of God, that you may be counted worthy of the Kingdom of God, for which you also suffer. Matthew 10:41, 42, Whoever receives a Prophet in the name of a Prophet shall have a Prophet’s reward. And whoever receives a righteous man in the name of a righteous man, shall receive the reward of a righteous man. And whoever gives to one of these little ones, only a cup of cold water to drink, in the name of a Disciple, truly I say to you, he shall not lose his reward.

God’s Anger is that by which he punishes the transgression of his creature. Romans 1:18, For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who withhold the truth in unrighteousness. John 3:36, He that does not obey the Son shall not see life, but the wrath of God abides on him.

This much concerning the will of God. Now follows his omnipotence.

God’s Omnipotence is that by which he is most able to perform every work. Matthew 19:26, With men this is impossible; with God, all things are possible.

Some things, notwithstanding, are to be excepted here.

First, those things whose action argues an impotency, such as to lie, or to deny his word. Titus 1:2, which God, who cannot lie, has promised. 2 Timothy 2:13, He cannot deny himself.

Secondly, those things that are contrary to the Nature of God, such as to destroy himself, and not to beget his Son from eternity.

Thirdly, those things which imply contradiction. For God cannot make a truth false; or that which is, when it is, not to be.

God’s power may be distinguished into an absolute and actual power.

God’s absolute power is that by which he can do more than he either does, or will do. Matthew 3:9, I say to you, God is able to raise up children to Abraham from these stones. Philippians 3:21, According to the working by which he is able to subdue all things unto himself.

God’s actual power is that by which he causes all things to be, which he freely wills. Psalms 135:6, All Things which God wills, those he does in heaven and on earth, and in all depths.