My Conscience is Captive to the Word of God!

In light of the Reformation Day (10.31.1517), here is a little something-something for my fellow Protestants:

"Unless I am convinced by Scripture and by plain reason and not by popes and councils who have so often contradicted themselves, my conscience is captive to the Word of God. To go against conscience is neither right nor safe. I cannot and I will not recant. Here I stand. I can do no other. God help me."

What boldness! Thank God for the Reformation!

He Freely Gave Me This Coat!

The doctrine of justification is increasingly attractive and pleasing whenever it is expressed. Here is what "Christian" says to "Formality" and "Hypocrisy" in Pilgrim's Progress, the latter two of which attempts to reach the Gate through a shortcut and the keeping of laws and ordinances:

"You'll not be saved by laws and ordinances since you didn't come in through the Door. And as for this coat on my back, it was given to me by the Ruler of the place where I'm going. And, as you say, it is for the purpose of covering my nakedness. Furthermore, I take it as a token of His kindness toward me; for I had on nothing but rags before. And besides, as I go, I comfort myself with the thought that when I come to the gate of the City, the Ruler of the City will easily recognize me since I have this coat on my back--a coat He freely gave me the day He stripped me of my rags" (John Bunyan, Pilgrim's Progress in Modern English, p.52).

An Eschatology Discussion from Desiring God

Recently, I finished listening to "An Evening of Eschatology" from John Piper's Desiring God Ministries. Being that the whole round-table discussion is over two-hours long, I had to listen to them in chucks. Three positions are represented by three able and respectable men: (1) Amillennialism by Sam Storms (Enjoying God Ministries); (2) Premillennialism by Jim Hamilton (Southern Seminary); (3) Postmillennialism by Doug Wilson (Christ Church). Piper was the moderator. Click Here to read his review on the whole discussion. Long? Yes! Very informative? Yes! Worth listening to (even in chucks)? Yes! Unlikely that a church layperson will hear this elsewhere? Yes! Important? Yes (eschatology is important)! Check it out!

God Won't Let You Jump Out!

Yes, take my heart oh Lord and seal it with a chain--with superglue! Great preaching! I absolutely love it!

William Perkins' LIfe & Ministry and Preaching Ministry Conclusion

Here is my conclusion to my series on William Perkins, both the "William Perkins Life & Ministry" series and the "William Perkins Preaching Ministry" series.

CONCLUSION

This short study on William Perkins’ sermon methodology calls attention to several noteworthy matters. His precondition to preaching reveals the concerns that he and the variegated movement known as Puritanism shared and ideas that the modern preacher needs to remember again and again: deep commitment to Scripture because it is the supremely authoritative word of God; constant emphasis on Christ as the center of Scripture that translates into soul-saving preaching; incessant reliance on the Holy Spirit for He is the power behind the sermon; and a passion for holiness outside of the pulpit for it is the mark of God’s spokesperson.

Perkins’ preparation for preaching also calls attention to ideas that the modern preacher must bear in mind over and over again: complete dependence upon the Holy Spirit’s guidance in interpretation; vigilant dedication to study the Scriptures; watchfully interpreting Scripture with consideration to and consistently with the entire biblical text; unremitting belief in the authenticity of Scripture despites its numerous difficulties; preparation of law and Gospel preaching to expose sin and provide its solution in Christ; commitment to consider all types of listeners to prepare most extensively and relevantly; commitment to discover and teach doctrine solely from Scripture; dedication to preach applicatory sermons, both mental and practical, to produce results; and a passion for holiness in the pulpit for it is the mark of God’s spokesperson.

Perkins’ sermon methodology is not without several problems, however. Both his precondition to and preparation for preaching revealed several disagreeable ideas: a narrow view that only believers who hunger for the word of God can be impacted by it; atypical division of the OT books that limits the teaching of doctrine from the foundational books of the Bible; extension of the analogia fidei to the Apostles’ Creed; lack of emphasis on exegesis despite his personal practice of it; and a possible limitation of analogies drawn from Scripture only. Yet, Perkins’ was thoroughly Scripture-centered and wanted nothing more than souls justified and sanctified though his biblical preaching. Unfortunately, Christendom will never appreciate Perkins and his contributions the way he was once appreciated, but it would surely do well to produce more preachers of such caliber.

Notes:

• Schaefer, 49.

Yes, They Are!

Who is the top NBA coach of the recent decade? This list from Yahoo! Sports gets it absolutely right (Click Here)! Here's an excerpt from the online piece about this coach:

"He's just the perfect coach for our times. He gets on with the stars and slumpers, he piles on the self-deprecating tone without making it seem like an act..."

Who is the top NBA player in the recent decade? This list from Yahoo! Sports again gets it absolutely right (Click Here). Here's an excerpt from the online piece about this player:

"... has led his team to four championships, three during the decade in question. He scores efficiently on either block, is a monster defender, rebounds like few others, draws huge amounts of attention when he has the ball offensively (something Kobe and KG, for all their gifts and for all the double-teams sent their way, just can't compare to), and he wins games."

Note: This player has three championship rings within the recent decade. In total, he has four.

Who is likely to come out on top of the NBA Western Conference and to the NBA Finals for the 2009-2010 season? Tim Legler is wise to select this team (Click Here).

Give respect where respect is due!

William Perkins' Preaching Ministry (Part 9)

Preparation 4: Practical Tips for Preaching

In addition to the methods of interpretation, discovering doctrinal implications and applications, William Perkins left behind a variety of practical tips for preachers to bear in mind concerning the pulpit ministry, both during preparation and in the actual preaching event. Some of the more notable ones are discussed below.

One of the practical tips Perkins endorses was the utilization of memory in the preaching event. By “memory” he does not simply mean rote memorization. He also does not advocate the use of artificial memory aids. He also does not support the practice of word for word memorization of sermon manuscripts due to its many disadvantages (e.g. enormous work, causes anxiety, thwarts Spirit-given flow, etc.). Rather, by “memory” he means preaching directly from the heart by imprinting Scripture into the mind, with the aid of a methodical way of thinking (e.g. proofs, applications, illustrations, and its order of exposition).

Perkins also permits the preparation of analogies (i.e. illustrations) for the preaching event. It is uncertain whether he means scriptural analogies or non-Scripture-based analogies. Evidence seems to point to the former since he cites 1 Cor 9:9 to argue that Paul used analogies often, although he did not explicitly forbid the use of the latter. He qualifies its usage with four warnings: (1) they ought to be used in moderation; (2) they ought to be relevant to the matter at hand; (3) they ought to be used briefly; (4) they ought to be used for practical instruction and not to prove a doctrinal point.

Perkins also adds six tips on holiness, but this time emphasizing more on its relation to the actual preaching event and not just as a precondition. Step one: the preacher must have a good conscience because without it his mouth will remain closed (Isa 56:10). Step two: the preacher must have an inward sense of the doctrines preached because without being spiritually ignited himself he cannot ignite his hearers. Step three: the preacher must fear God because without it he cannot preach with reverence for God. Step four: the preacher must love the people of God and this requires diligent petition to God. Step five: the preacher must be worthy of respect and know how to respect others. Step six: the preacher must exercise self-control because without it his reputation will be without authority and dignity. Additionally, Perkins articulates the preacher’s need to manifest the following graces in his life: (1) ability to teach the word of God, because it is essential to the ministry; (2) execution of authority, because it is by which the preacher represents and speaks on-behalf of God; (3) portrayal of passion, because in the preacher’s hunger for God’s glory he will aspire to partake in effecting the sovereign declaration of God’s predestination of men and women to salvation.

Perkins also believes that concealment of human wisdom in the preaching event is one of two indispensable practices for the pulpit ministry. He makes the following argument:

"Humane wisdome must be concealed, whether it be in the matter of the sermon, or in the letting forth of the words: because the preaching of the word is the testimony of God, and the profession of the knowledge of Christ, and not of human skill: and again, because the hearers ought not to ascribe their faith to the gifts of men, but to the power of Gods word."

Next, Perkins believes that a demonstration of the Spirit in the preaching event is the other indispensable practice for the pulpit ministry. He argues that “when as the Minister of the word doth in the times of preaching so behave himself that all, even ignorant persons and unbeleevers may judge, that it is not so much he that speaketh, as the Spirit of God in him and by him… This makes the ministery to bee lively and powerful.” This is why Perkins executes the following in his own preaching ministry and exhorted other to do likewise: a gracious speech, a relevant speech (i.e. according to the congregation’s comprehension level), avoidance of specialized vocabulary, avoidance of uncommon vocabulary, avoidance of Greek and Latin vocabulary and phrases, avoidance of crude statements, avoidance of immature statements and story-telling, moderate voice in exposition but impassionate in exhortation, and gravity about gestures (erect trunk but active arms, hands, eye and facial expressions). Perkins basically forbids all that he perceives would detract from the congregation’s comprehension of the sermon and the preacher from expressing the brilliance of God in the sermon.

Notes:

• Perkins, The Art of Prophesying, 69-70.
• Ibid., 52.
• Ibid., 74-75.
• Perkins, The Workes of That Famous and VVorthy Minister of Christ in the Vniversitie of Cambridge, M. VVilliam Perkins, 670.
• Ibid., 670.
• Perkins, The Art of Prophesying, 72-75.

TIps for Prayer and Things to Pray For

Greg Koukl from Stand to Reason (Click Here) has a simple yet helpful article on prayer entitled "10 Tips to Help Your Prayer Life" and "8 Things to Pray For." It seems as though through observation that prayer and evangelism are the two areas that many believers struggle to dedicate themselves to. Read it and be helped!

10 Tips to Help Your Prayer Life

If praying does not come effortlessly for you, try these tips for making your prayer life more focused and effective.

By: Gregory Koukl

For a few hardy prayer warriors, talking with God is as easy as breathing; it happens almost effortlessly. When you ask them how they do it, they simply shrug and reply, "I just pray." Unfortunately, that's about as helpful as John McEnroe saying "I just hit the ball," when asked for some tips on more effective tennis. It may be easy for him to "just hit the ball", but most of us hackers need a little more fundamental instruction to get the job done. With that in mind, we've included here some practical guidelines that might make your time with the Lord more fruitful. Not all of the suggestions will apply to your particular situation, but if you begin by incorporating a few of them, I'm confident your prayer life will improve.

1. Choose a specific place to pray away from distractions so you can concentrate. Ringing phones and crying children will sabotage your "quiet time" before it gets started.

2. Pray at the same time every day, if at all possible. Make it part of your regular routine and it will become habit. Write it into your schedule and then treat it just like a daily appointment.

3. Pray out loud. Many people can pray under their breath or in their minds for long periods and still maintain intensity, but for most of us it's a quick ticket to dreamland. When we pray out loud we have to form intelligent sentences. We have to concentrate more on what we're praying about.

4. Keep a note pad handy so you can jot down different things that come to mind while you're before the Lord. Sometimes you'll get great ideas totally unrelated to what you've been praying about. If you jot them down you can quickly get back to the topic at hand without being too distracted.

5. Make a list to keep track of your prayer needs. This can be done several ways. Prayer needs can be listed by category like "Church," "Family," or "Unsaved friends." Or they may be listed by the days of the week. Each day you pray for a different set of needs. You may want to include prayer everyday for a different area of society that has a tremendous influence on the direction of our nation. These seven categories include 1) the church and religion, 2) the family and the home, 3) the media, 4) government, 5) education, 6) business and commerce, and 7) the arts and entertainment.

6. Redeem time for praying out of unused corners of your schedule. Those who have to drive to work can use the time talking with the Lord instead of screaming at traffic (just don't close your eyes!). Busy homemakers can combine prayer with housework, especially if the task doesn't require a lot of concentration. Joggers, swimmers and cyclists can use their workout time for prayer. Sometimes my best times with the Lord have been chats during long, early morning walks or jogs along the beach.

7. Change the pace during your prayer time. Include praise, thanksgiving and singing as well as petition. Spend some of your time reflecting on the Scripture, meditating on it and digesting its meaning.

8. Keep a prayer journal. Here are two variations of this idea. The first is to keep track of what you prayed for and when you prayed for it. Leave a space to jot down the answer when it comes. This will help you to keep alert to God's answer so you can thank Him promptly. Sometimes prayer answers come in the back door and you don't want them to slip by you. The second variation is to write the entire prayer in your journal. Make it a personal letter to the Lord on a daily basis. Just write "Dear Lord" instead of "Dear Diary."

9. Pray with someone else. Though some prayers can only be said in solitude, there will be times when you'll want to join hearts with another person in prayer. If you commit to meet on a regular basis, the accountability can really help build consistency. Such prayer trysts can become powerful, life-changing events.

10. Pray one-sentence prayers. If the thought of laboring over a topic wears you out, pray short, sincere prayers instead. A sentence or two may be all that's needed to exhaust the topic for you for the time being. If so, just move on to the next item without feeling guilty for your brevity.

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8 Things to Pray For

In addition to following the suggestions above, here are a few more thoughts that will help. In the front of your prayer diary list three or four promises from the Scripture on prayer. Read them as an encouragement before you start. Start your prayer time with a hymn, focusing your heart and mind on the Lord. When you pray through your prayer list for the day, include the items on your daily schedule. Pray also about the things not on your schedule but still on your heart. Be sure your prayer time includes some of the specific things that God tells us in His Word to pray for. Below are a few examples:

1. Pray for the harvest.

"The harvest is plentiful, but the workers are few. Therefore beseech the Lord of the harvest to send out workers into His harvest." (Matt 9:37-38)

2. Pray for national and local leaders of government.

"I urge that entreaties and prayers, petitions and thanksgivings be made on behalf of all men, for kings and all who are in authority, in order that we may lead a tranquil and quiet life in all godliness and dignity." (1 Tim 2:1-2)

3. Pray that God will open doors for ministry of the Word.

"Praying at the same time for us as well, that God may open up to us a door for the word , so that we may speak forth the mystery of Christ..." (Col 4:3)

4. Pray for those who have mistreated you. Forgive them.

"Bless those who curse you, pray for those who mistreat you." (Lk 6:28)

"So shall My heavenly Father also do to you, if each of you does not forgive his brother from your heart." (Matt 18:35)

5. [Note: Koukl did not put anything down for #5]

"Pray that you may not enter into temptation." (Lk 22:40

6. Pray that you may do no evil.

"Now we pray to God that you do no wrong..." (2 Cor 13:7)

7. Pray that your love may abound toward all people.

"And this I pray, that your love may abound still more and more in real knowledge and all discernment..." (Phil 1:9)

8. Pray that your whole spirit, mind and body be preserved blameless.

"Now may the God or peace sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ." (1 Thess 5:23)

William Perkins' Preaching Ministry (Part 8)

Preparation 3: Method of Discovering Applications

As mentioned in the previous section, application is the second way that William Perkins believes Scripture is to be handled in a manner where it is enabled to edify the people of God. He defines application as “the skill by which the doctrine which has been properly drawn from Scripture is handled in ways which are appropriate to the circumstances of the place and time and to the people in the congregation."

For Perkins, the underlying principle in discovering such apposite applications is to clearly recognize whether the passage is a statement of the law or the gospel. This is because when Scripture is preached statements of the law applies one way while the gospel applies another way. The former exposes one’s irresolvable sin and inevitably quickens his rebellious nature. The latter provides the only solution for the damnable predicament. Furthermore, the gospel is the power of the Holy Spirit unto salvation. Thus, it contains the power to regenerate a sinner to both believe in the Gospel and to obey God’s written word. This is why Perkins’ aspiration in preaching the statements of law was to reveal the sinner’s “need for perfect inherent righteousness, of eternal life given through the works of the law, of the sins which are contrary to the law and of the curse that is due them.” Subsequently, he made sure to preach the Gospel that “speaks of Christ and his benefits” in hopes that the acquittal of the guilty will result. The following is a real-life example of Perkins’ use of the “law and Gospel” preaching:

"A young lusty fellow going up the Ladder discovered an extraordinary limpishnesse and dejection of spirit, and when he turned himself at the upper round to speak to the people, he looked with a rueful and heaven countenance, as if he had been half dead already: whereupon Master Perkins laboured to chear up his spirits, and finding him still in Agony, and distresse or mind, he said unto him, What man? what is the matter with thee? art thou afraid of death? Ah no (said the prisoner, shaking his head) but of a worser thing: Saith thou so? (said Master Perkins) come down again man, and thou shalt see what God’s grace will do to strengthen thee: Whereupon the prisoner coming down, Master Perkins took him by the hand, and made him kneel down with himself at the ladder foot, hand in hand, when that blessed man of God made such an effectual prayer in confession of sins, and aggravating thereof in all circumstances, with the horrible and eternal punishment due to the same by God’s justice, as made the poor prisoner burst out into abundance of tears, and Master Perkins finding that he had brought him low enough, even to Hell gates, he proceeded to the second part of his prayer, and therein to shew him the Lord Jesus (the Saviour of all penitnent, and believing sinners) stretching forth his blessed hand of mercy, and power to save him in that distressed estate, and to deliver him from all the powers of darkness, which he did so sweetly press with such Heavenly art, and powerful words of Grace upon the foul of the poor prisoner, as cheared him up attain to look beyond death, with the eyes of Faith, to see how the black lines of all his sins were crossed, and cancelled with the red lines of crucified Saviours precious blood, so graciously applying it to his wounded conscience, as made him break out into new showres of tears for joy of the inward consolation which he found, and gave such expression of it to the beholders, as made them lift up their hands, and praise God to see such a blessed change in him, who (the prayer being ended) rose from his knees cheerfully, and went up the Ladder again, so comforted, and took his death with such patience, and alacrity, as if he actually saw himself delivered from the Hell which he feared before, and heaven opened for the receiving of his soul, to the great rejoycing of the beholders."

Consequently, statements of law now have a valid practical application in the life of the regenerate. It is to be understood in light of Christ’s work, and no longer in legal terms. Put another way, the legal character of the law is abolished and the Christian character of the law is now activated. The Christian character of the law still cannot lead to salvation, though such is unneeded, but it utilizes the statements of the law to show the regenerate God’s guide to gospel living. Hence, the preacher now preaches the statements of the law as applicable truths to the new convert in the congregation. This applicable use of the law is very analogous to John Calvin’s “third and principles use of the law,” which he considers to be the “more proper purpose of the law."

After making the distinction between statements of the law and the Gospel, Perkins categorizes his hearers into six types of individual listeners and one general congregation. He then diagnoses each type’s spiritual condition and supplies practical means to make suitable applications for each one. Table 5 lays out this unique method.

Table 5. William Perkins’ Category of Hearers
(Divided into Type of Listener with Accompanying Diagnosis)

Listener Type 1 & Diagnosis:
Unbeliever & Ignorant and Not Teachable

Listener Type 2 & Diagnosis:
Teachable Only & Ignorant

Listener Type 3 & Diagnosis:
Knowledgeable Only & Never Humbled

Listener Type 4 & Diagnosis:
Humbled & Genuine or Superficial?

Listener Type 5 & Diagnosis:
Believer & Righteousness and Holy in God’s Sight

Listener Type 6 & Diagnosis:
Fallen (from faith or in lifestyle) & Fallen faith indicates an erroneous understanding of the Gospel or Christ; Fallen lifestyle indicates an erroneous understanding of fundamental or secondary doctrines

Listener Type 7 & Diagnosis:
Church with Believers and Unbelievers & Typical Condition of Churches

Space does not permit a thorough examination of how Perkins went about making appropriate applications for each type but Schaefer’s summary is adequate:

"The preachers of the Word as prophet, as one who brings forth God’s Word to bear on the present life situations of a multivariate congregation, must be thunderer and therapist, confronter and comforter, exhorter and encourager. People have different needs and so different ways of bringing home law and gospel must be applied. The hardhearted must be threatened with the law. The humbled unbeliever must hear the tenderness of the gospel. The believer living in assurance of faith must be reminded of the gospel that saved and be exhorted to continual fruitfulness. Those professors of the gospel who have no peace because they have “fallen back” must have their temptations or struggle diagnosed and be called to repent, but also given the assurance that “sin does not abolish grace” and that in this “fallen and sinful world all of God’s works are done by means which are contrary to him” (i.e. “all things work together for those who love God, who are called according to his purpose” [Rom 8:28])."

This goes to show that Perkins’ unsophisticated preaching of all law and all Gospel was not exercised for the sake of its simplicity but its extensive applicability.

Lastly, Perkins also categorizes the applications themselves into two types: the mental and the practical. Here he follows the 2 Tim 3:16 model and argues that “doctrine” and “reproof” are mental applications, while “correction” and “instruction” are practical applications. Doctrine is to be used for the purpose of informing the mind in order that it may judge correctly about what is to be believed. Reproof is to be used for the purpose of recovering the mind from any erroneous beliefs. Correction is the application of learned doctrine for the purpose of achieving godly transformation (e.g., admonition). Instruction is the application of learned doctrine for the purpose of living godly lives within the family, the state, and the church (e.g., encouragement and exhortation). All four types of applications can be made from each and every sentence of the Bible. So, according to Perkins’ methodology, the entire sermon is an application.

Notes:

• Perkins, The Art of Prophesying, 54.
• The words “statements of the law,” “the law,” or “law,” as used in this section is not limited to the Ten Commandments or the OT. Rather, it involves the entire biblical text in which a given sentence, verse, or passage can be taught as “law” to the unbeliever in the congregation for his utter inability to obey it. For an example, Jesus’ teaching on adultery in Matt 5:27-30 is not seen as law to the believer, but to the unbeliever it is law because of his inability to apply in obedience to God.
• Ibid., 54.
• Ibid., 55.
• Clark, 416-417.
• Perkins, The Workes of That Famous and VVorthy Minister of Christ in the Vniversitie of Cambridge, M. VVilliam Perkins, 664.
• Schaefer, 47.
• John Calvin, Institutes 2.7.12,ed. by John T. McNeill, trans. by Ford Lewis Battles, in 2 vols. [vol. XX] (Philadelphia: The Westminster Press, 1960), 360.
• Perkins, The Art of Prophesying, 56-63.
• Schaefer, 48.
• Perkins warned preachers that “all the doctrines bee not propounded to the people, but those only, which may bee fitly applied to our times and to the present condition of the Church. And they must not only be choice ones, but also few, lest the hearers bee overcharged with their multitude” (The Workes of That Famous and VVorthy Minister of Christ in the Vniversitie of Cambridge, M. VVilliam Perkins, 669).
• Perkins, The Art of Prophesying, 64-65.