[A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word; (Printed by Iohn Legat, printer to the Vniuersitie of Cambridge, 1600)]
William Perkins, born in the year of our Lord 1558 in Marston Jabbett, Warwickshire, did rise from modest origins to become a shining luminary in the reformed Church of England. Educated at Christ’s College, Cambridge, where he attained the degrees of Bachelor and Master of Arts, Perkins was elected Fellow of that College, a station in which he diligently exercised his gifts in the sacred discipline and did greatly profit the students in sound doctrine and holy conversation. Ordained within the ecclesiastical polity of the Church of England, Perkins served faithfully as lecturer at the renowned Church of Great St. Andrew’s, Cambridge. There, by the power of the Spirit, he did powerfully expound the Scriptures, laboring to reform men’s lives and to bring them into the obedience of Christ. His ministry was marked by an extraordinary zeal for experimental divinity, wherein he pressed upon men the necessity of true conversion, effectual calling, and a sanctified walk. Perkins excelled in the art of casuistry, providing godly counsel for tender consciences perplexed with the weight of sin, as demonstrated in his manifold treatises, among which The Golden Chaine and The Arte of Prophesying are eminent. He contended earnestly for the doctrines of grace, upholding predestination, the sufficiency of Christ’s atonement, and the authority of Scripture, all in the service of God’s glory and the edification of His elect. He departed this life in Cambridge in 1602, leaving a legacy both deep and wide, whereby his writings continue to guide souls in the straight and narrow path of godliness.
Table of Contents:
<aside>
</aside>
In the executing of this decree, there is to be considered, the foundation or beginning, and the degrees or proceeding thereof.
The foundation of executing the decree of Reprobation, is the fall of Adam, by which fall he was subject both to sin and damnation.
Rom. 11.32. For God hath shut up all in unbelief, that he might have mercy on all. 1. Pet. 2.8.
Here we must note, that God hath so decreed to condemn some, as that notwithstanding; all the fault and guilt of condemnation remaineth in the men only.
Further, whom God rejecteth to condemnation, those he hateth: this hatred of God is, whereby he detesteth and abhorreth the reprobate when he is fallen into sin, for the same sin. And this hatred which God hath to man, comes by the fall of Adam: and it is neither an antecedent nor a cause of God’s decree, but only a consequent and followeth the decree.
Reprobates are either Infants or men of riper age.
In reprobate infants, the execution of God's decree is this: as soon as they are born, for the guilt of original and natural sin, being left in God's secret judgment unto themselves, they dying are rejected of God forever.
Rom. chap. 5. ver. 14. But death reigned from Adam to Moses, even over them also that sinned not after the like manner of the transgression of Adam, which was the figure of him that was to come. Rom. 9.11. For ere the children were born, and when they had neither done good nor evil, that the purpose of God might remain according to election not by works, but by him that calleth.
Reprobates of riper age, are of two sorts, they that are called (namely, by an ineffectual calling) and they that are not called.
In the Reprobates which are called, the execution of the decree of Reprobation hath three degrees, to wit, an acknowledgement of God’s calling, a falling away again, and condemnation.
The acknowledgement of God’s calling is, whereby the Reprobates for a time, do subject themselves to the calling of God, which calling is wrought by the preaching of the word. Mat. 22.14. For many are called, but few are chosen. And of this calling there are five other degrees:
I. The first is, an enlightening of their minds, whereby they are instructed of the holy Ghost to the understanding and knowledge of the word.
Heb. 6.4. For it is impossible that they which were once lightened, &c. 2. Pet. 2.20. For if they, after they have escaped from the filthiness of the world, through the knowledge of the Lord, and of the Savior Jesus Christ, are yet tangled again therein, and overcome, the latter end is worse with them than the beginning.
II. The second, is a certain penitency, whereby the Reprobate:
I. Doth acknowledge his sin.
II. Is pricked with the feeling of God's wrath for sin.
III. Is grieved for the punishment of sin.
IV. Doth confess his sin.
V. Acknowledgeth God to be just in punishing sin.
VI. Desireth to be saved.
VII. Promiseth repentance in his misery or affliction, in these words, I will sin no more.
Math. 27.3. Then when Judas which betrayed him, saw that he was condemned, he repented himself, and brought again the thirty pieces of silver, to the chief Priests and Elders. Heb. 12.17. For ye know how that afterward also when he would have inherited the blessing, he was rejected: for he found no place to repentance, though he sought the blessing with tears. 1. King. 21.27. Now when Ahab heard those words, he rent his clothes, and put sackcloth upon him, and fasted, and lay in sackcloth, and went softly. Numb. 23.10. Let me die the death of the righteous, and let my last end be like his. Psal. 78.32. For all this, they sinned still, and believed not his wondrous works. 33. Therefore their days did he consume in vanity, and their years hastily. 34. And when he slew them, they sought him, and they returned, and sought God early. 35. They remembered that God was their strength, and the most high God their redeemer.
III. The third degree is, a temporary faith, whereby the reprobate doth confusedly believe the promises of God, made in Christ, I say confusedly, because he believeth that some shall be saved, but he believeth not that he himself particularly shall be saved, because he being content with a general faith, doth never apply the promises of God to himself, neither doth he so much as conceive any purpose, desire, or endeavor to apply the same, or any wrestling or striving against security or carelessness and distrust.
Jam. 2. 19. Thou believest that there is one God, thou doest well: the devils also believe it, and tremble. Math. 13.20. And he that received seed in the stony ground, is he which heareth the word, and incontinently with joy receiveth it. 21. Yet hath he no root in himself, and dureth but a season. John. 2.23. Now when he was at Jerusalem at the Passover in the feast, many believed in his Name when they saw his miracles which he did. 24. But Jesus did not commit himself unto them, because he knew them all.
IV. The fourth is, a tasting of heavenly gifts: as of Justification, and of Sanctification, and of the virtues of the world to come. This tasting is verily a sense in the hearts of the Reprobates, whereby they do perceive and feel the excellency of God's benefits, notwithstanding they do not enjoy the same. For it is one thing to taste of dainties at a banquet, and another thing to feed and to be nourished thereby.
Heb. 6.4. For it is impossible, that they which were once lightened, and have tasted of the heavenly gifts, and were made partakers of the holy Ghost.
V. The fifth degree is, the outward holiness of life for a time, under which, is comprehended a zeal in the profession of religion, a reverence and fear towards God's ministers, and amendment of life in many things.
Mark. 6.20. For Herod feared John, knowing that he was a just man, and an holy, and reverenced him, and when he heard him he did many things, and heard him gladly. Act. 8.13. Then Simon himself believed also, and was baptized, and continued with Philip, and wondered when he saw the signs and great miracles which were done. Hos. 6.4. O Ephraim, what shall I do unto thee? O Judah, how shall I entreat thee? for your goodness is as a morning cloud, and as the morning dew it goeth away.
The second degree of the execution of God's counsel of reprobation, in men of ripe age which are called, is a falling away again, which for the most part is effected and wrought after this manner:
I. First, the reprobate is deceived by some sin.
II. Secondly, his heart is hardened by the same sin.
III. Thirdly, his heart being hardened, it becometh wicked and perverse.
IV. Fourthly, then followeth his incredulity and unbelief, whereby he consenteth not to God's word, when he hath heard and known it.
V. Fifthly, an Apostasy, or falling away from faith in Christ, doth immediately follow this unbelief.
Hebr. 3.12,13. Take heed, brethren, lest at any time there be in any of you an evil heart, and unfaithful, to depart away from the living God. 1. Tim. 1.19.
This Apostasy, is sometimes sin against the holy Ghost. In the sin against the holy Ghost, we have these several points to be considered:
I. The Name; it is called a sin against the holy ghost, not because it is done against the person, or deity of the holy Ghost (for in this respect he that sinneth against the holy Ghost, sinneth in like sort against both the father, & the Son) but it is so called, because it is done contrary to the immediate action, namely, the illumination of the holy Ghost. For albeit this be an action common to the whole Trinity, yet the Father and the son do effect the same by the holy Ghost.
II. The efficient cause of it; which is a set & obstinate malice against God, and against his Christ. Therefore when a man doth in the time of persecution, either for fear, or rashly deny Christ, he doth not commit this sin against the holy Ghost, as may appear by the example of Peter who denied Christ. Mat. 26.73.74.75. Neither doth he which persecuteth Christ and his Church upon ignorance fall into this sin. Paul persecuted the Church of Christ, and yet God had mercy on him, because he did it ignorantly. 1. Tim. 1.13. Many of the Jews crucified our Savior Christ, who afterward, because they committed that grievous fact upon ignorance, repenting at Peters sermon, they did obtain remission of their sins. Act. 3.17. 37.
III. The Object, namely God himself, and the Mediator Christ Jesus. For the malice of this sin is directed against the very majesty of God himself, and against Christ.
Hebr. 10.29. Of how much sorer punishment suppose ye shall he be worthy, which treadeth underfoot the Son of God, and counteth the blood of the Testament as an unholy thing, wherewith he was sanctified, and doth despise the spirit of grace?
Therefore this sin doth directly respect the first table of the moral law, and is not some particular slipping aside from the observation of those commandments which are contained in this first table, such as are some doubtings concerning God, or of the truth of the scriptures, or of Christ, &c. but it is a general defection & apostasy from God, and that totally.
IV. The subject in which it is. This sin is found in none at all, but such as have been enlightened by the holy Ghost, and have tasted of the good gift of God. Heb. 6.5,6. Neither is it in him a bare cogitation alone, but an external action, or rather such a blasphemy against God as proceedeth from a malicious, and obstinate heart. Matth. 12. 31.
V. The Elect cannot commit this sin: and therefore they who feel in themselves a sure testimony of their election, need never to despair: nay, this sin is not in every reprobate: for many of them die before they have this illumination by God's spirit.
VI. This sin cannot be forgiven, not because it is greater than that Christ's merit can satisfy for it, but because after a man hath once committed this sin, it is impossible for him to repent. For the gift of repentance proceedeth from the holy Ghost, and the holy ghost remaineth in us through Christ apprehended by faith: now no man doth apprehend Christ, that doth maliciously despise and contemn him.
VII. It is very hard to know when a man committeth this sin, because the root thereof, namely, set malice, lurketh inwardly in the heart, and is not so easily discerned.
Out of all this which hath been spoken, we may thus define this sin:
<aside>
The sin against the holy Ghost is a voluntary, and obstinate denial of, and blasphemy against the Son of God, or that truth which was before acknowledged concerning him, & so consequently an universal defection from God and his true church.
</aside>
We have an example of this sin partly in the devil, who albeit he knew well enough that Jesus was that Christ, yet he never ceased both wittingly and willingly with all his power, to oppugn the sacred Majesty of GOD, together with the kingdom of Jesus Christ, and, as far forth as he could, utterly to supplant the same, partly in the Pharisees, Matth. 12.32. John. 3.2.
VI. After Apostasy followeth pollution, which is the very fullness of all iniquity, altogether contrary to sanctification.
Gen. 15.16. And in the fourth generation they shall come hither again, for the wickedness of the Amorites is not yet full.
The third degree is damnation, whereby the Reprobates are delivered up to eternal punishment. The execution of damnation beginneth in death, and is finished in the last judgment.
Luk. 16.22. And it was so that the beggar died, and was carried by the Angel into Abraham's bosom; the rich man also died and was buried. 23. And being in hell torments, he lift up his eyes and saw Abraham a far off, and Lazarus in his bosom.
The execution of the decree of reprobation in Infidels, which are not called, is this:
I. First, they have by nature ignorance and vanity of mind. After that followeth hardness of heart, whereby they become void of all sorrow for their sins.
II. Then cometh a reprobate sense, which is, when the natural light of reason, and of the judgment of good and evil, is extinguished.
III. Afterward when the heart ceaseth to sorrow, then ariseth a committing of sin with greediness.
IV. Then cometh pollution, which is the fullness of sin.
V. Lastly, a just reward is given to all these, to wit, fearful condemnation.
Eph. 4. 18. Having their cogitations darkened, and being strangers from the life of God through the ignorance that is in them, because of the hardness of their hearts. Rom. 1.28. For as they regarded not to know God, even so God delivered them up to a reprobate mind, to do those things which are not convenient.