Preparation 2: Method of Discovering Doctrinal Implications
William Perkins interprets the words “rightly dividing” of 2 Tim 2:15 to mean that that the word of God is to be handled in such a manner that it is enabled to edify the people of God. He identifies that there are just two ways to do this: (1) through resolution and (2) through application.
Perkins defines “resolution” as “the unfolding of the passage into its various doctrines, like the untwisting and loosening of a weaver’s web.” Within resolution there is what he calls “notation” and “collection.” The former, “notation,” is a doctrine explicitly expressed in the passage and thus easily discernable. Perkins views that Acts 2:24-27 and Rom 3:9-11 are examples of this type. The latter, “collection,” is a doctrine inexplicitly expressed in the passage but still discernable from the text. He advises that the “collection” method should be undertaken by discovering what is implied in the text. Table 4 shows few examples of the “collection” method provided by Perkins.
Table 4. Examples of William Perkins’ “Collection” Method
Example #1
What The Text Says (1 Cor 9:9): As it is written in the Law of Moses, “You shall not muzzle the ox while he is threshing."
Implications Collected From The Text (1 Cor 9:4): Do we not have a right to eat and drink?
Example #2
What The Text Says (Gal 3:11): “The righteous man shall live by faith."
Implications Collected From The Text (Gal 3:11): Now that no one is justified by the Law before God is evident
This method reveals Perkins’ endeavor to discover doctrinal implications exclusively from the true and accurate meaning of the text. Otherwise, in Perkins own words, “we shall draw any doctrine from any place."
Perkins also argues from Acts 18:24 and 28 that doctrine accurately drawn out from the Bible is sufficient in and of itself. In other words, doctrine that is rooted in Scripture automatically carries its own authority, and therefore, the people of God ought to believe it on that basis alone. Henceforth, the preacher discovering biblical doctrines must not rely on the testimonies of the Fathers or the philosophers. They also do not need to find but a few scriptural proofs for doctrines they have discovered from Scripture, and sometimes none is necessary since the discovered doctrines are already scripturally based. Lastly, the preacher should not be criticized for teaching doctrine in such a manner (see 1 Cor 14:32, 37). Perkins’ method of discovering and preaching doctrinal implications solely from the Bible is commendable.
Notes:
Perkins, The Art of Prophesying, 48.
Ibid., 48.
The Workes of That Famous and VVorthy Minister of Christ in the Vniversitie of Cambridge, M. VVilliam Perkins, 662.
Perkins, The Art of Prophesying, 49.
Perkins, The Workes of That Famous and VVorthy Minister of Christ in the Vniversitie of Cambridge, M. VVilliam Perkins, 663.
Of course no individual's theology lands on the exact same conclusions as Pastor John MacArthur's especially with regards to what many deem "secondary matters," that is, views that have no bearing on one's salvation though are nevertheless important just by the mere fact that Scripture touches upon it (e.g., spiritual gifts, eschatology, etc.). But his voice is a trustworthy and proven voice and the MacArthur Study Bible is a most helpful resource that continues to have a wide-impact by the providence of God. My wife and I, along with many of our godly friends, can testify to that. Enjoy the commercial!
Whereas parts 3-5 focused on William Perkins Precondition to preaching sermons, the series will now focus on his Preparation for preaching sermons.
William Perkins’ Preparation for Preaching Sermons
Preparation 1: Method of Interpreting Scripture
William Perkins believes that in the exercise of interpreting the Bible, the duty of the interpreter is to exegete its single and natural sense, that is, the literal intent, which is the only legitimate sense of the Bible. However, his primary suggestions for interpreting Scripture are not methods to discover that single sense. Rather, his principal emphasis is on the human interpreter’s need to subordinate himself to the chief interpreter, that is, the Holy Spirit. His reasoning is simple: “The one who makes the law is the best and the highest interpreter of it."
Perkins’ other primary suggestion for interpreting Scripture is an emphasis on custom, a custom of vigilant private study (see Dan 9:2; 1 Tim 4:13; 1 Pet 1:10). He advises a five-stage strategy that must be applied in the preacher’s study. First, he is to fixate in his mind the sum and substance of biblical doctrine. Second, he is to read the Bible employing the grammatical, rhetorical and logical analysis, with other ancillary studies. He recommends that the preacher first read the epistle of Romans and the Gospel of John for they are keys that help one to comprehend the entire NT. Afterwards, Psalms and the doctrinal books of the OT are to be read, followed by Isaiah and the prophetic books, and finally Genesis and the historical books. Third, he is to consult ancient Christian writers from the past in order to combat both modern and revived heresies. Fourth, he is to jot down anything worthwhile noting for possible use in the future. Fifth, and most importantly, he is to earnestly pray to God for enablement in order to grasp the scriptures (Ps 119:18; Rev 3:18).
As far as interpretation methods are concerned, Perkins first advocates the use of the analogia fidei, that is, the clearer parts of Scripture the interpreter ought to turn to when he comes across a problematic verse or passage. Peculiar to his own approach, he includes the Apostles’ Creed as part of the analogy. Schaefer explains why Perkins may have adopted this practice:
"While such a use of tradition within a sola Scriptura framework might seem odd at first to a modern evangelical, it actually fits the standard sixteenth-century way of explaining the final normativeness of Scripture. To the sixteenth-century Reformed mind, the interpreter never stands alone but rather embraces a Trinitarian and redemptive reading as the matrix in which sound understanding arises. Such reflection in no way denudes the final authority of Scripture in matters of faith and practice, they claimed, because all such creedal expressions and teachings of humans finally must come under the searchlight of Scripture as final and only infallible authority. Human teaching derives authority only secondarily as both the individual exegete and the church catholic hold to the sure testimony of Scripture with humble and prayerful commitment."
So, for Perkins, analogia fidei is not necessarily limited to Scripture alone but all teachings accurately derived from Scripture.
Perkins also advocates the use of what he calls the “comparison with other passages” method. This interpretive method is simply an exercise of comparing different passages with one another in order that their meanings may become clearer. For example, Perkins uses Acts 9:22 to argue that Saul utilizes this method by “proving (i.e. by comparing one thing with another) that this Jesus is the Christ.” He advises that this method be applied either by comparing a statement in a context with another context where it emerges, whether the statement is altered or not (see table 2) or by comparing a context with another context, whether they are similar or dissimilar (see table 3). Tables 2 and 3 provide examples gathered from Perkins’ The Art of Prophesying.
Table 2. William Perkins’ “Comparison with Other Passages” Interpretive Method 1: When Comparing a Statement in a Context with the Same Statement in Another Context
Scenario & Example #1 Comparing a statement in one context with another context where it emerges unaltered (e.g., Isa 6:10 with Matt 13:14; Mk 4;12; Lk 8:10; Jn 12:40; Acts 28:27; Rom 11:8)
Scenario & Example #2 1. For exposition: Gen 13:15 and Gal 3:1
2. To clarify: Mic 5:2 and Matt 2:6
3. To limit to original sense: Gen 2:24 and Matt 19:5
4. For application/type and fulfillment: Jon 1:17 and Matt 12:40
5. For brevity: Zech 9:9 with Matt 2:15 (for brevity)
Table 3. William Perkins’ “Comparison with Other Passages” Interpretive Method 2: When Comparing a Context with Another Context, Whether Similar or Dissimilar (Note that the similar ones agree either in phraseology or sense)
Scenario & Example #1
Comparing a context with another context with similar phraesology (Greek and Hebrew concordances are helpful here) (Gen 28:12 and Jn 1:51)
Scenario & Example #2
Comparing a context with another context with similar sense (similar meaning with the comparison of a general principle and an illustration of that principle) (Pro 28:13 and Ps 32:3-4)
Scenario & Example #3
Comparing a context with another context with dissimilar phraeseology or sense (no agreement in meaning) (Zech 11:13 and Matt 27:9; Rom 3:28 and Jas 2:24)
Another interpretive method Perkins advocates is what he calls “the circumstances of the particular passage” method. The purpose of this method is to clarify the passage before getting deeper into the passage. This is accomplished by asking basic questions: Who is writing? Who is speaking? Who is receiving? Who is listening? What occasion is this? What time is it? Where is it? What happened before? What happens after? etc. This is an elementary yet an essential interpretive principle and it is tantamount to what is known today as the process of observation in hermeneutics.
Perkins also deals with the interpreter’s need to discern the nature of a given passage. He explains that while there are analogical and plain passages that are consistent with the analogia fidei and with the scriptures, there are those that are not so easily identifiable. He calls these the “cryptical and hidden” or “difficult and dark” passages. For such he suggests that if the natural interpretation of a phrase disagree with the analogia fidei or the perspicuous parts of Scripture, it is obviously incorrect and the correct interpretation still needs to be sought. Schaefer implies that such was not problematic for Perkins since Reformed theologians understood that “perspicuity never meant that all places plainly expressed their meaning but rather that the basic teachings on God and redemption could be grasped clearly.”
Perkins also provides numerous linguistic helps to aid the preacher in his Bible interpretation, but they do not need to be mentioned here. All in all, he gave the primary of place to the guiding work of the Holy Spirit and the necessity of private study for achieving proper Scripture interpretation. He advocates the analogia fidei, the “compare with other passages,” and the “the circumstances of the particular passage” interpretive methods. He also acknowledges that God’s Word is both apparent and yet enigmatic, but did not question its authenticity whatsoever. This is his method of interpretation, simple on paper yet arduous when applied.
Notes:
Perkins, The Art of Prophesying, 26.
Ibid., 23-25.
Schaefer, 45.
Ibid., 45.
Perkins, The Art of Prophesying, 27.
Ibid., 27-29.
Ibid., 27.
The Workers of That Famous and VVorthy Minister of Christ in the Vniversitie of Cambridge, M. VVilliam Perkins, 654.
Lee Irons from The Upper Register has an excellent article entitled "The Problem of Theological Perfectionism." Provided below is an excerpt but please, please, please be sure to read the entirety of the article. It's a good and necessary read. Thanks to Mr. Irons for writing this!
Here is the excerpt:
"In sum, what are the problems of theological perfectionism?
(1) It gives us the feeling that we are addressing spiritual realities when in fact we are engaging in a secondary, intellectual analysis of spiritual realities. This secondary activity is very important, but we must not think that engaging in it is a substitute for the primary activity of loving God and loving our neighbor.
(2) It causes us to think that everything hangs on getting it right intellectually, when we should be putting into practice what we already have come to understand by God's grace. If we have a clear understanding of the gospel and strong foundation for assurance grounded in the finished work of Christ, then sorting out the details of secondary theological issues need not be so pressing. As Paul said, the gospel is "of first importance" (1 Cor 15:3).
(3) Theological perfectionism promotes spiritual pride, rather than a sense of humility before God and awe at infinite mysteries that finite minds will never fully grasp. We must always make a clear distinction between the truth of God and our finite attempts to explain and formulate the truth of God. I don't want to sound too skeptical, for I believe that all things that are necessary for salvation are clearly taught in Scripture (the perspicuity of Scripture). But when it comes to matters that are less central, there are obscurities and mysteries.
(4) Theological perfectionism always causes disunity and dissension in the body of Christ. Of course, unity is founded on the truth of the gospel, and where the truth of the gospel is not agreed upon, there can be no true Christian unity. Nevertheless, there are matters not central to the truth of the gospel that have wrongly divided Christians. Often this happens because the two sides are afraid of the potential implications, theological or spiritual or practical, of some minor point. Instead of demonizing our opponents, we should try to believe that the Holy Spirit will restrain them from taking their error to what we fear to be its logical God-dishonoring conclusion."
This preacher's name is E. Dewey Smith. I hardly know anything about him so I neither endorse nor discount his ministry. I must admit what he says in this video is quite funny, however. Towards the end of this clip he says the following:
"You can’t tell the difference in some of us. We say we’re preachers but look like a box of skittles. Purple suits and yellow alligators and red… C’mon man, what are you? Are you a Rev. or…. going to the pimp convention?... ya don’t like what I’m saying because I’m talking about yo brotha!"
Ha Ha Ha... That's some funny stuff!
This other video in the bottom is just for your pure entertainment purpose. It's kind of old so you may have already seen it in the past. These pimp prosperity preachers mind as well sing these songs!
Precondition 3: Necessity of Holiness for Preaching
William Perkins strongly promotes the “holiness of heart and blamelessness of life” model for preachers. For him it is preposterous that a minister would approach the pulpit and proceed to preach as anything less than that. His admonition verifies this:
"Furthermore inasmuch as Ministers are Interpreters, they must labour for sanctitie, and holinesse of life… the kingdom of Assiria is saide to be sanctified or set apart, to destroye Gods enemies… If there be a certaine kind of sanctification, necessary for the worke of destruction, they howe much more is true sanctification necessary for this great and glorious worke of the edification of Gods Church? A Minister is to declare the reconciliation betwixt God & Man, and is hee himselfe not reconciled? Dare he present another man to Gods mercy for pardon, and neuer yet presented himselfe? Can hee commende the state of Grace to another, and neuer felt the sweetenesse thereof in his owne soule? Dare hee come to preache sanctification with polluted lips, and out of an unsanctified heart? Moses might not stand uppon the Mount in Gods presence, till hee had put off his shooes from off his feete. Exod. 3. & dare any man presume to come into this most high and holie presence of the Lorde, vntil hee haue mortified his corruptions, and cast off the vnrulines of his affections?"
It must be noted, however, that Perkins does not automatically reckon a “holiness of heart and blamelessness of life” individual as a qualified preacher. Rather, the point is that no individual can do the work of ministering and preaching without such venerable qualifications. He came up with five reasons why:
"1. Because the doctrine of the Word is hard to understand and practice. Consequently the minister ought to express what he teaches by his example, as a kind of model or type of his own message (Phil. 4:8; 1 Tim. 4:12; 1 Pet. 5:3). 2. A person is not godly, however much he may understand the Scriptures, if he does not possess an inward sense and experience of the Word in his heart (Gen. 18:17-19; Psa. 25:8, 9; Amos 3:7). 3. God abhors godly speech which is not joined with a godly life (Psa. 50:16, 17). As Gregory of Nazianzus (c.329-c.389) said, it is as strange to see someone who is supposed to guide others on the way wandering out of the way himself, as it is to see a physician with signs of disease in his own body. 4. It is one of the secrets of ministry that the minister ought to cover his infirmities, so that they are not obvious. Ordinary people do not distinguish between the ministry and the minister. They are not able to see the importance of the ministry without first assessing the person of the minister… Words do not make as great an impression on the soul as works do! 5. A minister who is wicked, either openly or secretly, is not worthy to stand before the face of the most holy and almighty God (Lev. 10:3; Isa. 6:6-8; Jer. 15:19). That is why the judgments of God remain for wicked ministers to tremble at (1 Sam. 2:17; 25)."
Hence, Perkins views preaching as a life-consuming responsibility, since it concerns the public ministry that must be in accord with the private life of integrity. One can surmise that it is this that caused him to doubt whether there is a more difficult challenge in the theological disciplines than the art of preaching. Remarkably, he demonstrates that he was very close to what he promotes, a preacher with a “holiness of heart and blamelessness of life.”
Notes:
Perkins, Of the Calling of the Ministerie, Two Treatises, ed. William Crashaw, 3d ed. (London: Printed by Thomas Creede, 1606), 4.
Precondition 2: Extent of Canon for Preaching William Perkins holds to the common orthodox understanding of the extent of the Canon, thirty-nine OT and twenty-seven NT books. But he atypically divides the OT books into historical, doctrinal, or prophetic books. This division is illustrated in table 1.
Table 1. William Perkins' Division of OT Books
Historical Books Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth I and II Samuel I and II Kings I and II Chronicles Ezra Nehemiah Esther Job
Doctrinal Books Psalms Proverbs Ecclesiastes The Song of Songs Ecclesiastes
Prophetic Books (Major Prophetic Book)
Isaiah Jeremiah Ezekiel Daniel Lamentations of Jeremiah
Perkins holds that historical books are records of stories that illustrate and confirm doctrines gleaned from other books. He also holds that doctrinal books teach and prescribe theology. And he holds that prophetic books forecasts either divine judgment upon sinners or divine deliverance of Christ’s church at His return. His division of the NT books is more typical as he divides them into two types, histories (Matt-Acts and Rev) and letters (Rom-Jude). Perkins is convinced that these books constitute the Canon for one basic reason: the persuading power and work of the Holy Spirit. He provides the following explanation for this phenomenon: “The elect, having the Spirit of God, first of all discern the voice of Christ speaking in the Scriptures. Furthermore, they approve the voice which they discern; and what they approve they also believe. Finally, believing they are (as it were) sealed with the seal of the Spirit.” Thus, for Perkins, it is solely the regenerate who is able to believe in the sixty-six books of the Canon. It is this very Canon that Perkins faithfully proclaimed throughout his preaching years. He rejects the Apocrypha as being part of the Canon.
Notes
Perkins, The Art of Prophesying, 12-17.
Perkins’ held that there are numerous secondary witnesses that attest to the Canonicity of Scripture. See his elucidation in The VVhole Treatise of the Cases of Conscience Distinguished Into Three bookes, 130-144.
Ibid., 18.
Perkins, The Workes of That Famous and VVorthy Minister of Christ in the Vniversitie of Cambridge, M. VVilliam Perkins, 650.
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Preparation 2: Method of Discovering Doctrinal Implications
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