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Hand-typed, formatted, corrected, modernized, and annotated by William H. Gross www.onthewing.org March 2019. 手工打字、格式化、校正、现代化并由威廉·H·格罗斯（William H. Gross）注释 www.onthewing.org 2019年3月。
William Perkins’ “A Golden Chain” is a guide to Puritan theology – a superb rendering of Reformed doctrine as interpreted by the Puritans. 威廉·帕金斯（William Perkins）的《金链》（A Golden Chain）是清教徒神学的指南——对清教徒所诠释的改革宗教义的精湛呈现。
His analysis of the doctrine of salvation is exemplary, especially in his application of the work of Christ to the elect. 他对救恩教义的分析是典范的，特别是在他将基督的工作应用于选民方面。
Perkins affirms that faith is the consequence of God’s effectual call rather than of sinful man’s “free will.” 帕金斯确认信心是神有效呼召的结果，而不是罪人的”自由意志”的结果。
“Contemporary scholars have called Perkins ‘the principal architect of Elizabethan Puritanism,’ ‘the Puritan theologian of Tudor times,’ ‘the most important Puritan writer,’ ‘the prince of Puritan theologians,’ ‘the ideal Puritan clergyman of the quietist years,’ ‘the most famous of all Puritan divines,’ and have classed him with Calvin and Beza as third in ‘the trinity of the orthodox.’ “当代学者称帕金斯为’伊丽莎白时代清教主义的首要建筑师’、’都铎时代的清教徒神学家’、’最重要的清教徒作家’、’清教徒神学家中的翘楚’、’平静年代理想的清教徒牧师’、’所有清教徒神学家中最著名的’，并将他与加尔文（Calvin）和贝扎（Beza）一起列为’正统三位一体’中的第三位。
He was the first theologian to be more widely published in England than Calvin and the first English Protestant theologian to have a major impact in the British isles, on the continent, and in North America. 他是第一位在英格兰比加尔文出版更广泛的神学家，也是第一位在不列颠群岛、欧洲大陆和北美产生重大影响的英国新教神学家。
Little wonder that Puritan scholars marvel that Perkins’s rare works remain largely unavailable until now.” – Dr. Joel Beeke 难怪清教徒学者惊叹帕金斯的稀有著作直到现在仍然基本上无法获得。”——乔尔·毕克博士（Dr. Joel Beeke）
To the Christian Reader 致基督徒读者
Christian Reader, there are at this day four separate opinions of the order of God’s Predestination. 基督徒读者，在当今有关于神的预定次序的四种不同观点。
The first is of the old and new Pelagians, who place the cause of God’s Predestination in man. 第一种是旧的和新的伯拉纠派（Pelagians），他们将神预定的原因放在人身上。
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. 他们认为神预定人要么得生要么死亡，正如祂预见的，藉着他们天然的自由意志，他们会拒绝或接受祂所提供的恩典。
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. 第二种，其中一些被称为路德宗（Lutherans），教导说神——预见所有人类如何被囚禁在不信之下，因此会拒绝所提供的恩典——定意出于祂的怜悯拣选一些人得救，不考虑他们的信心或善行，并弃绝其余的人。
He was moved to do this because he eternally foresaw that they would reject His grace, offered to them in the gospel. 祂被感动这样做是因为祂永恒地预见他们会拒绝祂的恩典，这恩典在福音中向他们提供。
The third, Semi-Pelagian Papists, ascribe God’s predestination partly to mercy, and partly to men’s foreseen preparations and meritorious works. 第三种，半伯拉纠派的教皇派（Semi-Pelagian Papists），将神的预定部分归因于怜悯，部分归因于人预见的预备和功德的工作。
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. 第四种，是那些教导神的预定在得救之人身上的执行原因是祂在基督里的怜悯；而在灭亡之人身上，是人的堕落和败坏——然而这是以这样一种方式完成的：神关于他们双方的谕旨和永恒旨意，除了祂的意志和美意之外没有其他原因。
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. 在这四种观点中，我努力驳斥前三种为错误的，并维护最后一种为真理，这真理将在圣所的天平上经得起重量。
Here I boldly offer for your godly consideration, a further discourse on this. 在此我大胆地为你们敬虔的思考提供关于这个的进一步论述。
In reading it, do not regard so much the thing itself, penned very slenderly, as my intent and affection. 在阅读它时，不要那么看重事物本身（写得非常简略），而要看重我的意图和情感。
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 (Exo 35:23). 我渴望，在其他人中间，将我的小钱投入英格兰教会的府库；并且因缺乏金子、珍珠和宝石，带来一两张公羊皮和一点山羊毛，为建造主的帐幕（出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. 愿我们主耶稣基督的父，照着祂荣耀的丰富，赐给你们藉着祂的灵在里面的人里得以刚强，使基督因你们的信住在你们心里。
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. 这是为了使你们既在爱中扎根立基，就能和众圣徒一同明白，何为那阔、长、高；并知道基督的爱是过于人所能测度的，使你们被充满，得着神一切的丰盛。阿们。
Farewell, July 23, the year of the last patience of Saints, 1592. 告别，7月23日，圣徒最后忍耐之年，1592年。
Yours in Christ Jesus, 你们在基督耶稣里的，
W. P. W. P.
Notes Regarding this version 关于此版本的注释
The text is taken from the typeset version of this book, printed in English in 1600. 正文取自此书的排版版本，于1600年以英文印刷。
What Perkins himself wrote had not yet been edited or translated. 帕金斯自己所写的尚未被编辑或翻译。
These are his own words as he recorded them, and as John Legate typeset them. 这些是他记录的他自己的话语，也是约翰·莱盖特（John Legate）排版的。
Perkins’ language is straightforward, and a delight to read. 帕金斯的语言是直接的，阅读起来令人愉快。
It contains a series of doctrinal statements, often without much explanation. 它包含一系列教义陈述，通常没有太多解释。
He presents these truths, topically arranged, citing specific verses from which they were drawn. 他呈现这些真理，按主题排列，引用它们所依据的具体经文。
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). 它读起来像一个有注释的信条，或一个系统神学，但其风格比艾姆斯（Ames）的《精髓》（Marrow，1629年）更易于理解，并且远在威斯敏斯特会议（Westminster Assembly，1643年）之前出版。
Perkins allows the word of God to speak for itself, which is a welcome approach, and wonderful in its simplicity. 帕金斯让神的话语自己说话，这是一种受欢迎的方法，其简洁性令人赞叹。
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. 因为这本书写于1611年钦定版（King James Version）之前，他的措辞提供了他那个时代的圣经文本，通常来自日内瓦圣经（Geneva Bible）。
That wording is retained in this edition, rather than substituting a modern translation for it. 该措辞在此版本中保留，而不是用现代译本替代它。
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). 但是，与其余正文一样，它已为可读性而现代化（thee, thou, -eth, -est等已被现代术语、拼写和句法取代）。
Such changes have been kept to a minimum. 这些改变已保持在最低限度。
What you’ll read are his words in a current voice. 你将读到的是以当代语调表达的他的话语。
Book, chapter, and verse numbers have been matched to our modern scheme for easier reference. 书卷、章节和经文编号已与我们现代的方案匹配，以便于参考。
Many of the biblical references were either wrong, or misread by Legate — those have been corrected. 许多圣经引用要么是错误的，要么被莱盖特误读了——那些已被纠正。
Added references are superscripted, and supporting Scriptures that were not in the original text are footnoted. 添加的引用是上标的，原文中没有的支持性经文是脚注的。
I confess that I’ve added commentary in some of the notes (these are marked WHG). 我承认我在一些注释中添加了评论（这些标记为WHG）。
They offer a further explanation for young believers. 它们为年轻信徒提供进一步的解释。
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. 在词语过时或不寻常的地方，要么进行了替换，其含义加了脚注，要么为了清晰起见包含了一个[括号]和替代词。
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). 为避免歧义，一些代词已被明确化；其他词被大写——例如，神格的位格（祂、祂和圣灵）。
Small caps, boldface, dashes, and other formatting was used to aid in organizing the topics. 小型大写字母、粗体、破折号和其他格式化被用来帮助组织主题。
Verses, sub-headers, and key words were italicized in the original. 经文、小标题和关键词在原文中是斜体的。
Hopefully other formatting (indenting, paragraph numbering, etc.), will make the organization more apparent, even if it is inconsistent at times. 希望其他格式化（缩进、段落编号等）将使组织更加明显，即使有时不一致。
The source text (a scanned image of the original book) is available at the link provided at the top of this page. 源文本（原书的扫描图像）可在此页面顶部提供的链接处获得。
Page numbers are included intra-text in this modernized edition, to help you find the original wording, and for use in citations. 页码包含在此现代化版本的正文内，以帮助你找到原始措辞，并用于引用。
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. 扫描的书从第27页跳到第34页，中间没有文本丢失；显然在1600年版本中页码编错了。
I’ve included a biographical sketch to allow the character of the man to inform his labors, and to explain his influence. 我包含了一个传记素描，以让这个人的品格告知他的劳作，并解释他的影响。
He was only forty-four when he was called to eternity with Christ. 当他被召到与基督同在的永恒时，他只有四十四岁。
William H. Gross 威廉·H·格罗斯（William H. Gross）
March 2019 2019年3月
P.S. — There is a popular chart of Salvation and Damnation inspired by Perkins’ Golden Chain, but it’s not in this edition of the book. 附言——有一个受帕金斯的《金链》启发的流行的救恩与定罪图表，但它不在此版本的书中。
Nonetheless, Tim Challies’ website has such a useful chart here: 尽管如此，蒂姆·查利斯（Tim Challies）的网站在这里有这样一个有用的图表：
Perkins included a few “tables,” but they were smaller and simpler. 帕金斯包含了一些”表格”，但它们更小更简单。
They may be found in chapters 1, 33, 34, 37, 50, and 54. 它们可以在第1、33、34、37、50和54章找到。
These are listed in the Table of Contents. 这些在目录中列出。
They have graphics which will not display correctly in epub formats. 它们有图形，在epub格式中无法正确显示。
Chapters 50 and 54 are the most challenging to read, because Perkins includes numerous objections and answers. 第50章和第54章是最具挑战性的阅读，因为帕金斯包含了许多反对意见和答案。
That can be tedious (hence the tables), but it’s also helpful. 那可能很乏味（因此有表格），但也很有帮助。
TABLE OF CONTENTS 目录
Biographical Sketch: 传记素描：
To the Christian Reader 致基督徒读者
Theology Chart 神学图表
Chapter 1. Of the Body of Scripture and Theology 第1章 论圣经的主体和神学
Chapter 2. Of God, and the nature of God. 第2章 论神和神的本性。
Chapter 3. Of the Life of God. 第3章 论神的生命。
Chapter 4. Of God’s glory, and blessedness. 第4章 论神的荣耀和有福。
Chapter 5. Concerning the Persons of the Godhead. 第5章 论神格的位格。
Chapter 6. Of God’s works, and his decree. 第6章 论神的作为和祂的谕旨。
Chapter 7. Of Predestination and Creation. 第7章 论预定和创造。
Chapter 8. Of Angels. 第8章 论天使。
Chapter 9. Of Man, and the Estate Of Innocence. 第9章 论人和无罪状态。
Chapter 10. Of sin, and the fall of Angels. 第10章 论罪和天使的堕落。
Chapter 11. Of Man’s fall and disobedience. 第11章 论人的堕落和悖逆。
Chapter 12. Of Original Sin. 第12章 论原罪。
Chapter 13. Of actual sin. 第13章 论本罪。
Chapter 14. Of the punishment of sin. 第14章 论罪的刑罚。
Chapter 15. Of Election, and of Jesus Christ the foundation of it. 第15章 论拣选和作为其根基的耶稣基督。
Chapter 16. Of the Union of the Two Natures in Christ. 第16章 论基督里两性的联合。
Chapter 17. Of the Distinction of both Natures. 第17章 论两性的区别。
Chapter 18. Of Christ’s Nativity and Office. 第18章 论基督的降生和职分。
Chapter 19. Concerning the Outward Means of executing the decree of election, and of the Decalogue. 第19章 论执行拣选谕旨的外在途径和十诫。
Chapter 20. Of the First Commandment. 第20章 论第一条诫命。
Chapter 21. Of the Second Commandment. 第21章 论第二条诫命。
Chapter 22. Of the Third Commandment. 第22章 论第三条诫命。
Chapter 23. Of the Fourth Commandment. 第23章 论第四条诫命。
Chapter 24. Of the Fifth Commandment. 第24章 论第五条诫命。
Chapter 25. Of the Sixth Commandment. 第25章 论第六条诫命。
Chapter 26. Of the Seventh Commandment. 第26章 论第七条诫命。
Chapter 27. Of the Eighth Commandment. 第27章 论第八条诫命。
Chapter 28. Of the Ninth Commandment. 第28章 论第九条诫命。
Chapter 29. Of the Tenth Commandment. 第29章 论第十条诫命。
Chapter 30. Of the Use of the Law. 第30章 论律法的功用。
Chapter 31. Of the Covenant of Grace. 第31章 论恩典之约。
Chapter 32. Of the Sacraments. 第32章 论圣礼。
Chapter 33. Of Baptism. 第33章 论洗礼。
The Sacramental Union of the Parts of Baptism 洗礼各部分的圣礼性联合
Chapter 34. Of the Lord’s Supper. 第34章 论主的晚餐。
The Sacramental Relation in the Lord’s Supper 主的晚餐中的圣礼性关系
Chapter 35. Of the Degrees of Executing God’s Decree of Election. 第35章 论执行神的拣选谕旨的程度。
Chapter 36. The 1st Degree of the Declaration of God’s Love: Effectual Calling. 第36章 神的爱的宣告的第一程度：有效呼召。
Chapter 37. The 2nd Degree of the Declaration of God’s Love: Justification. 第37章 神的爱的宣告的第二程度：称义。
Imputation of Christ’s righteousness 基督的义的归算
Chapter 38. The 3rd Degree of the Declaration of God’s Love: Sanctification 第38章 神的爱的宣告的第三程度：成圣
Chapter 39. Of Repentance and the Fruits of it. 第39章 论悔改和它的果子。
Chapter 40. Of Christian Warfare. 第40章 论基督徒的争战。
Chapter 41. Of the 1st Assault: on Calling. 第41章 论第一次攻击：对呼召。
Chapter 42. Of the 2nd Assault: on Faith. 第42章 论第二次攻击：对信心。
Chapter 43. Of the 3rd Assault: on Sanctification. 第43章 论第三次攻击：对成圣。
Chapter 44. Of the Patient Bearing of the Cross. 第44章 论忍耐背十字架。
Chapter 45. Of Calling upon God. 第45章 论呼求神。
Chapter 46. Of Christian Apology and Martyrdom. 第46章 论基督徒的辩护和殉道。
Chapter 47. Of Edification, and Alms among the Faithful. 第47章 论造就和信徒中间的施舍。
Chapter 48. The 4th Degree of the Declaration of God’s love: Glorification. 第48章 神的爱的宣告的第四程度：得荣耀。
Chapter 49. Of the estate of the Elect, at the Last Day of Judgment. 第49章 论选民在末日审判时的状况。
Chapter 50. Of the Estate of the Elect After Judgment. 第50章 论选民在审判之后的状况。
Chapter 51. Concerning the Order of the Causes of Salvation according to the doctrine of the Church of Rome. 第51章 论按照罗马教会的教义的救恩原因的次序。
A View of the Distribution of the causes of Salvation & Damnation as the Church of Rome would have it. 罗马教会所主张的救恩与定罪原因的分配图。
Chapter 52. Concerning the Decree of Reprobation. 第52章 论弃绝的谕旨。
Chapter 53. Concerning the Execution of the Decree of Reprobation. 第53章 论弃绝谕旨的执行。
Chapter 54. Concerning a Newly Devised Doctrine of Predestination, taught by some new and late Divines. 第54章 论一些新近神学家所教导的新设计的预定教义。
A Frame of the Doctrine of Predestination 预定教义的框架
Chapter 55. Of the State and Condition of the Reprobates When They are Dead. 第55章 论被弃者死后的状态和处境。
Chapter 56. Of the Condemnation of the Reprobates at the Last Judgment. 第56章 论被弃者在末日审判时的定罪。
Chapter 57. Of the Estate of the Reprobates in Hell. 第57章 论被弃者在地狱中的状况。
Chapter 58. Of the Application of Predestination. 第58章 论预定的应用。