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.