The title of this article may be unsettling at first. Not only does it imply that the listener to preaching has their own part to play, but it also communicates that there is a “best method” of preaching. Put together, it implies that it is the listener’s duty in some sense to become better listeners. But there is a reason for the title. In the age of the English Puritans (ca. 1600s), one of the most influential works produced, particularly on the topic of preaching, was the short treatise called “The Art of Prophesying.”[1] The work was written by a man named William Perkins, who has been called the “father of the Puritans.” Perkins ministered in Cambridge, England, a town recognized as the seedbed of the Puritan movement throughout the seventeenth century. Though the word ‘prophesying’ in the title of his book is a little surprising, Perkins simply meant ‘preaching.’[2]
Anyone who looks at the writings of those who pastored at that time will see common features in all the sermons and commentaries. The method was generally codified in the Westminster Assembly’s “Directory for Public Worship.” These features do not go away when the Puritan movement goes away.[3] In fact, the features seem to have only gone away during the revivalistic preaching of the nineteenth century and then in the twentieth century when new methods of preaching were developed. So influential was Perkins’ book that when a pastor-theologian in the Netherlands, Petrus Van Mastricht, wanted to provide instruction for people in his country on how to preach, he simply adapted Perkins’ work and called it “The Best Method of Preaching.”[4] He had seen the fruit of such preaching in Britain and wanted to see the same fruit in his homeland.
This article seeks to provide an introduction for listeners to the Puritan method of preaching. Puritan preaching is used here as shorthand for what might be called “doctrinal-expository preaching” since the preaching advocated by the Puritans, their predecessors, and their successors viewed exposition as the work of exposing the teaching (i.e., doctrine) of the text. Since one key means of providing such an introduction is by explaining the method itself, the beginning of the article could also serve as a guide for those seeking to engage in the doctrinal-expository (Puritan) method. Indeed, this will help anyone who sits under other forms of preaching as well because Christian preaching, when it is at its best, maintains the same basic components as it seeks to serve and worship God by making known the law and the gospel (cf. Rom 1:1; 1 Tim 4:6; 2 Tim 2:15; 3:15–4:5).[5] What set Puritan preaching apart was not the content per se, but the purposefulness with which they considered the various components. Let’s consider three other forms of sermons that are prevalent today.
First, there is the “three-point sermon.” The three-point sermon is one in which there is an introduction, followed by three points from the text, and a conclusion. The three-point sermon can certainly be done in the doctrinal-expositional (Puritan) manner. However, it can also tend to be nothing more than three things the preacher sees in the text or three things for the listener to do. It is not always explicitly concerned with doctrine. In fact, this may be one of the easiest methods to adapt to the doctrinal-expositional method since the three points can simply be three doctrines, and it is often easiest to do just that when preaching some passages, such as narratives. Similarly, the three points could be three aspects of the doctrine or three “building blocks” of the doctrine.
Second, there is what I call “exegetical preaching.” Many who strive for faithful “expository preaching” today are actually only doing what might be called “exegetical preaching.” Exegetical preaching is where the preacher works through the text by explaining all the grammar and syntax of the text, the historical and cultural setting, and so forth. Again, this can end up being close to the Puritan manner, but often what goes under the label of expository preaching would only be a particular part of a Puritan sermon (the “text,” as you will see below) and ground and impact what is said in the other parts (integration into what are called the “doctrine” and the “uses”).[6]
Third, there is “narrative preaching.” This is further from the doctrinal-expositional method than the previous two because it seeks to make a story out of preaching instead of systematically working through the ideas. Doctrinal-expository preaching may certainly utilize narratival elements, taking the history of redemption as the unifying narrative in which we encounter all divine truth. Such narrative can be used to explain the text, give sense to the points of doctrine, or provide biblical examples of the uses. What is often meant by “narrative preaching” today, though, is not simply explaining the narrative or explaining truth by means of narrative but storytelling as a means of communication on its own. Doctrinal-expositional preaching must attend to the narrative of Scripture as it explains what is being taught in Scripture by the Lord about himself and all things in relation to him.
With these three types of preaching in our background, we will now consider, first, the components of doctrinal-expositional preaching, second, the manner of doctrinal-expositional preaching, and finally, how to listen to doctrinal-expositional preaching. Again, since all true Christian preaching includes these items, you can apply the things contained here to other types of preaching you sit under.
Components
The Puritan method of preaching contained three basic components, though these parts vary in their lengths according to the unique traits of the preacher, the text, or the occasion. Again, you will find these components present in most forms of Christian preaching today, though some preaching styles are more likely to look like only one of these parts. Nevertheless, if there is something lacking, it is likely to be one or more of the components that were purposely considered in the Puritan preparation of sermons. The three components in their older language were: text, doctrine, and uses. These three parts follow the basic assumption that the preaching task is carried out in obedience to the Lord’s commission. You may remember that when he sent out the disciples to preach, he told them to preach, “Repent, for the kingdom of heaven is at hand” (Matt 10:7).[7] In this simple command, we have a doctrinal statement (the kingdom of heaven is at hand) and an application or use (repent).[8] Tied to the conviction that all of Scripture has Christ as its scope, or focal point, this means that even this simple statement is the basic content of the proclaimed Word.[9] Peter preaching on Pentecost, Stephen to his accusers, and Paul to the synagogues and philosophers all make the same declaration. If Hebrews was a sermon, as some have suggested, it says the same. But what about faith? This, too, would be another use/application of the teaching about the kingdom. In fact, faith is necessary for repentance to be true. These parts—text, doctrine, and uses—are outlined below.
Text. In the text portion of the sermon, the preacher explains the basic meaning of the text. The point of this section of the sermon is to give something of a summary of the meaning and an explanation of the manner in which the text appears. The text may be a large or a short portion of Scripture, a whole chapter, or even a portion of a verse. The sorts of things that may be included in the explanation of the text might be a statement of the genre or setting in which the text appears. One key item that appears in this part, though, is a clear breakdown of the text, noting the contours of the way the writer presents his teaching.
In Action
For instance, if a sermon is about Peter’s denial of Jesus in the courtyard (e.g., Matt 26:69-75), the introduction of the text might say something like, “In this narrative [genre], Jesus has just been arrested and taken into the presence of the council and Caiaphas, the high priest [background/setting].” The explanation might then go on to speak of the order (servant girl [69], another servant girl [71], and bystanders [73]) and Peter’s responses (denial [70], denial with an oath [72], denial with invocation of a curse [74], and departure in weeping [75]). An entire chapter, and perhaps several chapters, may be done this way. An explanation of an historical narrative or the key breaks in a more doctrinal book might have a more cursory explanation of the structure. There may be some explanation of the historical background of the text or something along those lines, or perhaps the clarification of some key language that is being used and the way it is being used.
Since the other example was a lengthier passage, another example could be something like John 3:16. The verse has a clear succession of points that may be explained briefly after the background. Perhaps one would begin by saying, “Before this verse, John tells us that Jesus is in dialogue at night with a Pharisee named Nicodemus (3:1), to whom Jesus explains that salvation is only possible by the moving of God (3:8). Jesus then explains that all who look on the Son will have eternal life.” To explain the structure of the verse, the preacher might then say, “Next, either Jesus continues, or the evangelist John expounds on this by uttering this bedrock statement. If we look closely at it, we see that there are essentially four parts. First, he speaks of God’s love [3:16a], then God’s gift [3:16b], followed by our response [3:16c], and the effect [3:16d]. The fourth part is offered by means of a contrast between what we deserve and what we receive by grace.”
Even with these very brief statements, a Puritan would have largely been comfortable with the depth at which they engaged the text. There are probably three reasons for the brevity of their handling of the text. First, the congregations would have been quite familiar with Scripture. Worship services included the public reading of the Word, and often, families would read the Bible together in their homes. Second, the Puritans believed in what was called the perspicuity, that is, the clarity of Scripture. They did not believe that everything was plain/clear to the same extent, but they did believe that Scripture was largely capable of being understood without belaboring the explanation. Third, they believed that the sermon was really to be taken up in the next two components.
Doctrine. Doctrine comes from the Latin word meaning “teaching.” When we speak of biblical doctrine, we are referring to the Bible’s teaching about some particular point or at some particular point. What is the Bible’s doctrine of God or man or sin? That is, what does the Bible teach about God or man or sin? That is one way to approach doctrine, and it is the approach of creeds, confessions, topical books, systematic theologies, and a host of other resources. The other way, and the way that appears in preaching, is by asking, “What is the doctrine of this text?” It may be that God is teaching a number of key truths in a text that could be drawn out in separate sermons, or it could be that there is one main teaching of a text. While some today who teach how to preach will use the language of “main idea,” that does not always get someone to the same point. To take our two example texts, “What is the ‘main idea’ of the account of Peter’s denials?” or “What is the ‘main idea’ of John 3:16?” That question is difficult to answer because it is the wrong question. If we ask, “What doctrine is taught in the account of Peter’s denials?” or, “What doctrine is taught by John 3:16?” we quickly recognize that we could look at a few different “ideas,” and all of them would be fitting and appropriate.
In Action
For example, we might take the account of Peter’s denials and say something like, “Believers ‘may, through the temptation of Satan and of the world, the prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins.’” This is taken from the Second London Baptist Confession of Faith 17.3, but it is a helpful example of what sort of thing is “taught” in the text of Matthew 26:69-75. Doctrine, or the teaching of a text, does not need to be this complex, or it may be a little more complex, but the idea is that there should be a clear teaching that is found in the text. Whatever this particular teaching is, it must be orthodox, it must be seen with some fair amount of ease within the text itself, and it must be insisted upon.
To take our other text (John 3:16), we can see even more clearly the reality that the ‘main idea’ is a little more difficult to ascertain. A particular teaching, or doctrine, could be, “God displays his love in the salvation of man.” Perhaps the text can be said to teach, “Man must exercise faith if he is to have eternal life.” Are either of these wrong? Are either of these not the “main idea” of the text? Without a doubt, we can recognize that there is a certain priority to the work of God in the text, but a sermon that simply affirmed the fact that man must believe in order to have eternal life would still be a sermon that was grounded in the text.
In both texts, the doctrine could be developed in several ways. Each text might develop the doctrine by showing the inner coherence/consistency of the doctrine. This might be done through basic illustration, the development of a reasonable argument, or the quotation of a few other passages. One might point to David as an example of another believer falling into grievous sin. A preacher might point to the fact that God is said to be love in 1 John 4. Doctrines may also address challenges. Perhaps there are some who say that believers cannot fall into grievous sins. Others might claim that faith in Christ is not necessary for eternal life.
While doctrinal preaching has largely fallen away as an explicit goal in recent generations, the Puritans considered doctrine to be right at the heart of the sermon. In fact, one can see that even the sermons of those in the early church aimed at teaching some particular truth or number of truths. Current preaching still has doctrine because all true Christian preaching is inherently doctrinal, but it is rarely at the core of the sermon, at least on purpose.[10] Or, if it is a main part of the sermon, it is only as an occasional item because the theological debates surrounding a particular text seem to demand it. One might think of preachers who go through Romans 9 or Ephesians 1 and address the issues of Calvinism and Arminianism.
There are two items to mention before moving to uses. To give examples of the two items, we will use the statement from Romans 8:1 that “there is now no condemnation for those who are in Christ Jesus.” First, because of the unity of the truth, it is possible to force a doctrinal discussion into a text. For instance, from Romans 8:1, we can draw the conclusion that since those who are in Christ Jesus do not have condemnation now, they should also not expect condemnation later. Later, of course, would mean at the end of time, after the millennium. But does the millennium exist now (amillennialism) or later (post- or pre-millennialism)? We might draw a whole sermon out on the issue of millennialism at that point. Clearly, as humorous as the example might be and as appropriate as it may be to make mention of the fact that later condemnation does not threaten those who are believers now, we can see how a sermon on millennialism would move far beyond the purpose of the text.[11]
Second, and this will occupy a little less space, the text may itself be doctrinal. Paul’s statement that “there is now no condemnation for those who are in Christ Jesus” is a doctrinal statement. Perkins calls this “notation,” which is contrasted with “collection.” In collection, “the doctrine [is] not expressed [but] is soundly gathered out of the text. This is done by the help of the nine arguments, that is, of the causes, effects, subjects, adjuncts, [differences], comparatives, names, distribution, and definition.”[12] Comparing it again to other forms of preaching, some might preach a doctrinal sermon from Rom 8:1 because it is a text with a doctrinal “notation,” but they might be hesitant to do “collection” in their handling of other texts.
Uses. If doctrine is the heart of the doctrinal-expositional sermon, uses are the hands. In uses, the sermon reaches out to touch the hearer. This term “use” refers to what we often just call “application.” Having thought about how God spoke (text) and about the sense of what he has said (doctrine/teaching; cf. Neh 8:8), the sermon must now call on the believer to respond. When we looked at “doctrine,” we noted that it is not quite the same thing as the “main idea.” Likewise, application should be carefully understood. The term “application” too often answers the question, “What do we do?” In the older forms of preaching, however, uses or applications were much broader. One could certainly preach about what is to be done now that a particular doctrine has been taught, but that was not the only thing that would be considered a valid application. In fact, largely following 2 Tim 3:16, the first two types of uses listed in the “Directory for Public Worship” are not items we typically think of as “application.”[13]
The first two types of uses the Assembly lists are “information” and “confutation,” which correspond to “teaching” and “reproof” (2 Tim 3:16). In the first—information—the preacher might simply give a fuller explanation of the doctrine that is taught in that particular text. Its “use” is to shape the thinking of the listener. In the second, the preacher might give a fuller treatment of a particular error that must be confronted. Regarding the errors, there is always (Perkins, the Directory, and Van Mastricht) a warning against “raising dead heresies.” However, if there has been a rise in the presence of Jehovah’s Witnesses in the area, a preacher may spend his sermon giving an argument against Arianism.
The next two types of uses/applications refer to “duties,” both an exhortation to some and a rebuke/correction to the practice of others, corresponding to “correction” and “training/paideia in righteousness” (2 Tim 3:16). This is typically what is thought of as “application” today. A preacher might exhort people to attend church, love their spouses and children, and do their work “as unto the Lord.” On the other side, they may rebuke non-attendance, coldness in marriage and parenting, or obstinacy in work. He might even suggest ways to perform these duties better, exhorting the people to plan their schedules better, dedicate time to their families, and seek tangible ways to work faithfully. Following the Lord’s example in the Sermon on the Mount (esp. Matt 5:21–6:18), these actions are expected to be united to hearts that love good and shun evil.
Finally, the preacher’s use may be one of comfort. Having thought of the truth of God, the Christians sitting in front of the preacher—who are his primary hearers—should be pointed to their comfort in Christ. Like “information” and “confutation,” “comfort” does not seem to match current definitions of application, but it is a central part of doctrinal-expositional preaching. In fact, one might say that to aim at always preaching Christ means that other items, and especially duties, might be given more quickly or skipped altogether in a sermon. Comfort is a particular form of the instructive use, but its aim is to help people see that there is no condemnation for those in Christ, calling people to faith in him (receiving and resting upon him alone, 2LCF 14.2).
In Action
Taking our two texts and doctrines, a preacher might give an extended treatment of the doctrine of the perseverance of the saints (Matt 26) or the saving work of God (John 3:16). These would be information uses. A preacher might give a confutation of final apostasy, or of perfectionism (Matt 26), or of synergism or Hyper-Calvinism (John 3:16). Duties might be to be diligent in prayer and attendance to the means of grace (Matt 26), or to believe in Christ (John 3:16). The preacher might rebuke the prevalence of compromise (Matt 26) or unbelief (John 3:16), both in the heart and in actions. Finally, he would certainly hold out the comfort of Christ to those who repent of their grievous sins (Matt 26) and those who face death (John 3:16). Whatever the uses, the goal must be to point hearers to Christ.
Some Puritan Examples
To add to our mock examples from Matthew 26 and John 3, I want to provide several “real” examples of each item (text, doctrine/teaching, and uses/application). My examples are minimal, but drawing on some actual examples will demonstrate how this looks even more. As you look through these, remember that the text section was usually a brief part of the sermon at the beginning, the doctrine section took up the bulk of the sermon, and the uses were a smaller section at the end. This means that the examples below are not perfectly proportioned. You can look at the page numbers in the footnotes to get a sense of how much space was given to each component.
Richard Sibbes on 2 Chron. 34:28
Text “The words contain a promise of a reward, and great favour unto good king Josiah, that he should die and be gathered unto his fathers; and that which is more, the manner considered, that he should ‘die in peace’; the ground whereof is showed unto him: ‘Because thine eyes shall not see all the evil that I will bring upon this place, and upon the inhabitants of the same.’ God’s promises are of three sorts.”[14]
Doctrine “Doct. 1. First, We may observe God’s gracious dealing with his children, that he takes notice of every good thing they do, and doth reward them for it, yea, in this life. . . Doct. 2. Mark here the language of Canaan, how the Spirit of God in common matters doth raise up the soul to think highly of them. . . Doct. 3. Only observe, it is a very sweet word, and imports unto us, that death is nothing but a gathering, and presupposeth that God’s children are all scattered in this world amongst wicked men, in a forlorn place, where they are used untowardly, as pilgrims use to be in a strange land. . . Doct. 4. The changes of God’s children are for the better. . . Doct. 5. That burial is a comely and honourable thing, and that we ought to have respect unto it, partly because the body of a dead Christian is a precious thing. . . Doct. 8. Here we learn again that it is the sight of misery which works the deepest impression.”[15]
Uses After Doct. 1: “This is a matter of comfort, that God will not only reward us with heaven, but will also recompense every good thing we do, even in this word; yea, such is his bounty, he rewards hypocrites.” After Doct. 4: “This serves, first of all, to comfort us in departure of friends, to render their souls up with comfort into the hands of God.” After Doct. 8: “Use 1. How wretched, then, is the estate of them that shall see themselves, with their own wicked eyes, sent to hell, with the creature they delighted in. . . Use 2. This should teach us also how to understand the promise of long life. It is a promise and a favour of God to be desired. It is a prayer with condition, if God see it good; else God may give us long life, to see and feel a world of misery. Therefore such promises are to be desired conditionally: if God see it good for us.”[16]
Thomas Manton on Col. 1:14
Text “The apostle, in the former verse, had spoken of our slavery and bondage to Satan, from which Christ came to deliver us; now, because sin is the cause of it, he comes to speak of our redemption from sin: ‘In whom we have redemption through his blood, even the forgiveness of sins.’ Here is— I. The author. II. The benefit. III. The price.”[17]
Doctrine “Doct. That one principal part of our redemption by Christ is remission of sins. Here I shall show you:—
1. What remission of sins is.
2. The nature of redemption.
3. That remission of sins is a part, and a principal part of it.”[18]
Uses “Use, of exhortation: To persuade you to seek after this benefit. All of us once needed it, and the best of us, till we are wholly freed from sin, still need it.”[19]
John Owen on Ezek. 47:11
Text “This prophecy contains a vision of the glorious, holy, gospel state of the church, under the representation of a most glorious temple, incomparably excelling that built of old by Solomon; an exposition whereof we have, 2 Cor. 3:6-8, etc.
“The beginning of this chapter sets out the way and means of the calling and gathering of gospel churches, whose worship is to be so glorious; and this is under a vision of ‘waters issuing out of the sanctuary,’ to heal and quicken all places to which they come.
“By the waters here mentioned is the preaching of the gospel intended. And we may observe of them, first, Their rise, which was from the sanctuary; second, Their progress, —they increased until they became a river that none could pass over; thirdly, Their effects or efficacy,—they healed all waters where they came, and quickened, or caused to live, the fishes that were in them.”[20]
Doctrine “Observation [i.e., Doctrine] I. God is pleased oftentimes to send the waters of the sanctuary to ‘miry and marshy places,’ that ‘shall never be healed’ by them, nor made fruitful;—or, God, in his infinite wisdom, is pleased to send the preaching of the word unto some places where it shall not put forth its quickening and sanctifying power and virtue upon the souls of them that hear it. . . . IV. Where the waters of the sanctuary come, and the land is not healed, that land is given up of the Lord to salt or barrenness forever;—or, where the word of the gospel is, by the infinitely wise disposal of God, preached unto a place or persons, and they receive it not so as to have their sinful distempers healed by it, they are usually, after a season, given up, by the righteous judgment of God, unto barrenness and everlasting ruin.”[21]
Uses “Use [to the first Observation]. Let not men boast themselves in the outward enjoyment of the word, nor rest themselves in it. It were well, indeed, if all were believers to whom the word is preached,—if all lands were healed where the waters of the sanctuary come; but the Holy Ghost tells us they are not so, Heb. 4:2, ‘The word preached did not profit them.’ Capernaum was ‘exalted unto heaven,’ in the use of means; but ‘brought down to hell’ for the neglect of them. Let men look to themselves; God hath various ends in sending the gospel. . .”[22]
John Bunyan on Jn. 1:13 (1688)
Text “FIRST, I will show you what he means by blood. They that believe are born to it, as an heir is to an inheritance—they are born of God, . . . SECOND, ‘Nor of the will of the flesh.’ What must we understand by that?. . . It must be understood here in the best sense: there is not only in carnal men a will to be vile, but there is in them a will to be saved also; a will to go to heaven also.”[23]
Doctrine “Now I come to the doctrine. Men that believe in Jesus Christ, to the effectual receiving of Jesus Christ, they are born to it. . . Believing is the consequence of the new birth; ‘not of blood, nor of the will of man, but of God.’”[24]
Uses “The first use is this, To make a strict inquiry whether you be born of God or not; examine by those things I laid down before, of a child of nature and a child of grace. . . Lastly, If you be the children of God, learn that lesson—Gird up the loins of your mind, as obedient children, not fashioning yourselves according to your former conversation; but be ye holy in all manner of conversation. Consider that the holy God is your Father, and let this oblige you to live like the children of God, that you may look your Father in the face, with comfort, another day.”[25]
Jonathan Edwards on Matt. 12:7 (1740)
Text “Christ says this on occasion of the Pharisees’ charging the disciples for plucking the ears of corn and eating when they were going through the corn fields on the sabbath day. And in the words two things are to be observed: 1. The passage that Christ cites out of the Old Testament; and, How Christ applies it.”[26]
Doctrine “Moral duties towards men are a more important and essential part of religion than external acts of worship of God.”[27]
Uses “Use I may be of Instruction in several inferences”[28] this is followed by three inferences) “Use II may be of Exhortation in two branches: First. If this be so, as we have heard, let us form our notions of religion and not place the external part of religion mainly in acts {of external worship}, but chiefly in an holy and Christian conversation amongst men. . . Second. Let us in this town, where there is so much of the profession of religion, be exhorted to abound in Christian duties towards men, doing to others in all things as we would that they should do to us . . .”[29]
Christ and the Doctrinal-Exegetical (Puritan) Sermon
Of course, with Paul, every true preacher will determine to “know nothing among [the saints] except Christ and him crucified.” Before moving to our next section, on the manner of preaching, it is good to consider how doctrinal-expositional (Puritan) preaching seeks to display Christ. One way would be to demonstrate the particular biblical-theological relationship between a prophetic statement and Christ as the fulfillment, such as demonstrating that Isa 53 is about Christ in the form of a servant, or 2 Sam 7 ultimately has Christ as the son of David in view. This could be done in the treatment of the text, drawing the promise related to that text out as the doctrine of the text. Another way, though, is to situate Christ as the sum of the doctrine derived from a text that has a less immediate connection. A particular help on this point is a later Puritan on another continent: Cotton Mather. Mather is sadly known most today because of his involvement in the debates and concerns surrounding the Salem Witch Trials in the American Colonies.[30] While there may be disagreements over his part in the trials, what ought not to be disagreed about is his concern for the lost, his love for the Word, and his influence on Christianity in America.
In a book titled Student and Teacher, he gives instructions for those who are going into ministry, and at about ninety-six pages in, he discusses preaching. He says that Christian ministers are to “prepare none but well-studied sermons” for the people of God and give themselves to think diligently about how to develop sermons and series. Then, as a third point, he says, “Among all the subjects, with which you feed the people of God, I beseech you, let not the true bread of life be forgotten; but exhibit as much as you can of a glorious Christ unto them: yea, let the motto upon your whole ministry be, Christ is all.”[31] Near the end of this point, he provides several helps to instruct in the way of Christ.
Doctrines and uses tend to speak of promises, duties, and statuses, and those who listen to preaching, whether believers or unbelievers, are to be led to Christ. The Christian preacher should consider the glory and work of Christ as present in the doctrines and the glory and work of Christ in their uses. Preachers may find that their doctrine points hard at sin, or their uses point the hearer clearly to their sins. In such a case, he is taught to “carry your hearers to their mighty and only Saviour.”[32] But what about the duties? Two things can appear in the sermon. He may use Christ as the example of godliness since Christ is the perfect man who obeyed the law perfectly. Obedience looks like Jesus. But there is more. The preacher ought to “still carry your hearers to their Saviour, as not only affording a pattern for all those things, but also as offering to live, and act, and work in them, as a principle of life, by which alone they can live unto God.”[33]Christ obeyed for us, but he also sends forth power into us so that we might be conformed to him.
The Christian preacher remains a Christian preacher because he continues as a herald to point people to Christ. This appears in the text, of course, but also in the doctrine and in the uses. The doctrine finds its unity in the Christ of God. The uses, whether comfort, which is found in Christ; rebuke, which points to the need for Christ; or exhortations, which find both their exemplar and strength from Christ, are intimately united to Christ. He is the God of all and the Savior of the saints in their justification, their sanctification, and their glorification. Every hearer is responsible to the Judge of all, and all hearers have need of the Savior of all who come to him.
Perkins famously closes his treatise, “The Art of Prophesying,” saying,
The order and sum of the sacred and only method of preaching:
1. To read the text distinctly out of the canonical Scriptures.
2. To give the sense and understanding of it, being read, by the Scripture itself.
3. To collect a few and profitable points of doctrine out of the natural sense.
4. To apply (if he has the gift) the doctrines rightly collected to the life and manners of men in a simple and plain speech.
The sum of the sum:
Preach one Christ
by Christ
to the praise of Christ.[34]
Manner
Now that we have considered the components of a doctrinal-expositional (Puritan) sermon, we can consider the manner in which they preached these sermons. By manner, I intend to point out particular ways the preachers structured their sermons as well as the vigor they applied to each part.
Structure. Most importantly, the preachers tended to simply follow the structure of text, doctrine, and uses. The length of each section might vary, but this structure was the most basic building block for whatever else they did with their sermons. Further, it is important, as can easily be seen in examples of their sermons, to note that the explanation of the doctrine was complex and sought to develop a major thought. This means that the doctrine itself usually had many subpoints and sub-subpoints. Again, doctrine was the heart of the sermon. That said, some variations are worth noting.
The first major variation worth noting is that many of the preachers incorporated several doctrines in their sermons. An example of this was seen both in Richard Sibbes’ fourteen doctrines in his sermon on 2 Chron. 34:28 and in John Owen’s inclusion of four “observations.” For many preachers, such as Jonathan Edwards, the consistent inclusion of only a single doctrine was very dominant, but others were comfortable incorporating more.
The next major variation to identify is the fact that preachers often preached a series on a particular text. One can find several sermons in succession working through a verse. These series might include the text in the first sermon, the doctrine in that first sermon as well as the next, and then uses at the very end, either concluding the final sermon or as a single sermon itself. In John Owen’s sermon on Ezek. 47:11, we see him mostly include his uses in his second sermon. But this brings us to our next point.
Like doctrine, uses may appear at various points of a sermon. If the preacher felt his text had a very immediate application, or if he had just developed a particular doctrine, the preacher might include a use (or several) before continuing in his sermon. In other words, they are flexible in their practice of this structure.
Finally, it has sometimes been suggested that uses (application) take up half of a Puritan sermon. It is hard to justify that. Reading the Puritans, it is clear that they sometimes took up that much of a sermon, and they were even sometimes the whole sermon, but proportionally, the uses usually made up much less of the sermon than the doctrine.
Vigor. While we cannot go back in time to figure out how a particular preacher preached a particular sermon since all we have is their text, we can assume that Van Mastricht’s explanation is reflective of what was common.[35] He says that the introduction should stir the affections in some way. However, perhaps counterintuitively to us today, he says that in the exegesis, “the affections should not be so vigorous, nor in general should they be stirred, unless they are the sort that arise from conviction, for example, the love of the divine truth, and then the hatred of falsity, distortion, and any misinterpretations.”[36] The aim of the exegetical (or “text”) portion of the sermon is to inform the mind. For the doctrinal portion, Van Mastricht says, “Since the goal of the whole doctrine is nothing but the conviction of the mind and the knowledge of the truth that is according to godliness, no other affections can be roused here, except those that derive their origin from here, that is, a love of truth and a despising of falsehood, for the rest are revealed in the application.”[37]When he speaks of uses, he says that the stirring of affections for informatory uses should be similar to doctrine, but for comfort,
The affections that predominate in a consolation are, at least with respect to the one speaking, love toward the afflicted and sadness concerning his affliction, that is, compassion. Those affections to be awakened with respect to the afflicted, and in him, are hope and patience. . .[38]
For “rebuking” uses, “The affections to be roused here are especially: (1) shame arising from the indecency of the reprehended evil; (2) fear, from the communication of penalties and (3) a hatred and detestation of both, emerging from both the threats and the contemplation of divine judgments.”[39] In the “exploratory” use, in which a person considers their spiritual state, “The affections that must be moved in the examination are: first, a fear of deceit and deception. . . Second, the love and desire to be sure of the healthiness of our spiritual state. . . [and,] Third, boldness and effort in applying ourselves to all devotions and exertions, so that we may achieve certainty of our good state.”[40] Finally, when there is an exhortation to good works, there should be a stirring up of the affections. “The principal affections that must be stirred in the exhortation are a love and a desire for the virtue or good work, which the magnified excellence, sweetness, and usefulness of the duty are able to stir up; hope and courage, which the certainty and facility of accomplishment are able to stir up; and fear, which the usefulness and necessity of the duty, considered together with its lack, are able to stir up.”[41] Clearly, the Puritans believed that the affections should be suited to the matter preached, neither neglecting them when the content called for it nor stirring them up irrationally.
Listening
Jesus commands his disciples in Luke 8:18, “Take care then how you hear” (ESV). This command means that the responsibility for the effects of the sermon is not merely dependent on the preacher and his skill. Certainly, unless one is given ears to hear, he will not hear (Lk 8:8), but we can also say that those who hear the sermon ought to give themselves to understanding the teaching as well (cf. Baptist Catechism Question 95/Westminster Shorter Catechism Question 90). How are we to receive preaching that seeks to follow the doctrinal-expositional method? Since there are three main components of a Puritan-styled sermon, we can apply the work of listening to each of those parts distinctly.
Understand the Text. Since the doctrinal-expositional preacher seeks to help you understand the text in itself (i.e., the meaning of the parts and the whole in its immediate and canonical context), look at your Bible and consider the various parts that he refers to. If he takes you to another text of Scripture, be sure to turn your Bible to that text with him. If he makes a point of certain words in the text, look at those words and consider their place in the text, and if he labors to give a good understanding of what those words mean, consider whether you could have misunderstood the meaning of those words yourself.
It is possible that he will have several parts to a sermon with multiple doctrines drawn from successive parts of the text (i.e., he might say, “in v. 1, Paul says [text]… this teaches us that [doctrine]…We should consider whether we are living in these ways [uses]. . .. Now, in v. 3, Paul then says [text]…this teaches that [doctrine] . . . which challenges us in these ways [uses]….”). If this is the case, as he moves from one “text” portion to the next, even if he does not explain the connection (i.e., v. 3’s connection to v. 1), try to think about that connection for yourself. The text portion of the sermon is often the largest (and sometimes exclusive) part of sermons today. In Puritan preaching, it was much shorter because the meaning of the text is often quite clear. If your pastor gives much time to the text, it may be because the interpretation of the text is controversial (e.g., Revelation 20) or because there is a lot of content to cover (e.g., large narrative portions or whole Psalms or prophetic sections). If this is the case, seek to understand the flow of the text with him and the reasons he is making his particular interpretive decisions.
Think through the Doctrine. Again, since the doctrine is the heartbeat of the sermon because in it the preacher presents the particular truth present in the text, it will be necessary to apply your mind to what he is claiming. When he moves from the text to the doctrine, he is moving from something that was particularly true in one instance to some (fairly) universal truth. He might describe Ananias and Saphira falling down dead but then move to the universal truth that God will judge those who lie to him, or who take his name in vain, or who conspire to acquire wealth, or who seek to deceive the church (or her leaders). There is some particular principle that is true in the text and in a particular event that remains true even today.
As the preacher seeks to develop this principle, he may go in a number of different directions. First, though, consider the particular truth he seeks to establish and expound. If he wants to teach you that God judges those who lie to him, consider whether this is true. If it is true, why is it true? Would it not be because of the goodness of God? Would it not be because of the omnipotence of God? Would it not be because of the right of the Potter over the clay? As the preacher seeks to establish the truths, consider whether you have connected some of the items he is seeking to connect. If he seeks to confront misunderstandings or challenges to what he is arguing, consider whether you have heard those arguments before or even held to them yourself. Consider the coherence of the argument being made in that moment.
Do not be surprised if your pastor does not say something that comes to your mind. If you are mentally engaged in the preaching and in the Christian life, you will certainly be able to think through several points that he may not have been able to fit into the time of the sermon. If you can think of other texts that he did not use as supporting texts for the doctrine, that is good because it means that you are seeing the regularity with which Scripture speaks of the same sorts of things.
Consider your Own Life and Thinking. Finally, as the preacher seeks to apply the text to your life and thinking, correcting bad actions and thoughts, consider yourself. Is there some particular error in your thinking that you had not considered before? Is there some besetting or occasional sin in your life that this doctrine directly addresses? Consider how you will remove the sin. Listen for helps, but also consider other ways that may not be explicitly stated. The preacher may give one idea, but you may think of another that would fit better in your own life and circumstances. Consider also the virtues that ought to be cultivated in order to obey the Lord in thankfulness. Have you grown slothful in a particular area of holiness? Have you begun to grow dull in your view of the majesty of God? Consider Christ and the work that he has done to secure your justification. Though besetting and occasional sins may be present, consider what that means about Jesus’ work on your behalf. Consider also Christ’s work to secure your sanctification. Not only did Christ die for the justification of his people, but he also secured their growth in holiness and sent forth his Spirit to purify us and conform us to himself.[42] This should give you confidence as you pursue the holiness by which the gospel is adorned.
Not just yourself. While it is necessary that you give your attention and mind to understanding the text, doctrine, and uses for yourself, you should remember that you are responsible for others in your life as well. Here, I would like to give just a few examples. Remember that Lois and Eunice held to the faith known by Timothy (2 Tim 1:5), and King Lemuel’s mother passed on the oracles to him (Prov 31:1). From church history, perhaps the most famous mother is Monica, the mother of the great Western theologian Augustine. Though his father was not a believer, his mother’s faith is praised by her son in quite exalted ways. As mothers listen to the preached Word, they should give themselves to thinking through how they can explain it to their children, making particular applications of the law and gospel in the days ahead.
Further, though, fathers are to bring up their children in the discipline and instruction of the Lord (Eph 6:4). They ought to think about how to teach these things both at regular times (e.g., morning and evening in family worship) and in the regular course of life (Deut 6:7–9). As heads of household, they are particularly responsible for giving instruction in the Word. Consider, a wife is expected to seek instruction in spiritual truth from her husband (1 Cor 14:35). These expectations entail a certain focused attention by the man of the home so that he may instruct, exhort, and rebuke in his home in ways consistent with the truth he is learning from the pulpit. Heads of household are particularly responsible for “reinforcing and (quite literally) bringing home the preacher’s message.”[43]
The Word should go beyond the private life into the life of the church. Paul exhorts Christians to “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Col 3:16). Applied to the preaching of the Word, take what was preached and make it the topic of conversation after the sermon as you interact with your brothers and sisters in the faith among the congregation. Use it as a conversation topic throughout the week. In doing so, you will reinforce the teaching in your own thinking and join others as you “grow up into him who is the head, into Christ” (Eph 4:15).
Finally, consider the fact that the law and gospel are spoken in the course of life to family, friends, coworkers, strangers in the grocery store, and wherever else Christians find themselves. As you consider the Word of God being preached, the condemning work of God’s law and the saving work of God’s gospel, consider how you might likewise share those things in your own words in the various relationships in which you find yourself.
Some Final Advice. For some final pieces of advice, be sure to prepare your mind going into the sermon and coming out of it, giving yourself to prayer that the Lord would open your eyes to behold wondrous things from his Word (Ps 119:18), and especially the Wondrous One. Take notes during the sermon, especially on what the text is, what doctrine(s) is/are taken from it, and how you might apply it in your thinking and living. Strive to avoid distractions or being a distraction. In our day, you can often go back and listen to the sermons again, reminding yourself of the truth delivered on the Lord’s Day. As the previous point emphasized, make the content of the sermon a matter of conversation in the various relationships you have in life.
Conclusion
Preaching is the primary means by which God makes his gospel known. He has spoken his infallible Word in the Scriptures, and the sense of these words has been explained and applied to listeners ever since. As listeners, we are responsible to receive the Word with joy, not as the words of men, but as it is, as the Word of God. We are to hear its teaching, reproof, correction, and training with believing and repentant hearts. In the preaching of the Word of God, God meets us in Christ, shows us Christ, and conforms us to Christ. As listeners, then, we are to give our attention to the preached Word. It has been the goal of this article to give you aid as you listen and help you to get the most out of what is laid out before you. To God alone be the glory!
Appendix 1
The Method Officially Stated: The Directory for Public Worship[44]
Preaching of the Word, being the power of God unto salvation, and one of the greatest and most excellent works belonging to the Ministry of the gospel, should be so performed, that the workman need not be ashamed, but may save himself, and those that hear him.
It is presupposed, (according to the rules for ordination,) that the Minister of Christ is in some good measure gifted for so weighty a service, by his skill in the original languages, and in such arts and sciences as are handmaids unto divinity; by his knowledge in the whole body of theology, but most of all in the holy Scriptures, having his senses and heart exercised in them above the common sort of believers; and by the illumination of God’s Spirit, and other gifts of edification, which (together with reading and studying of the Word) he ought still to seek by prayer, and an humble heart, resolving to admit and receive any truth not yet attained, whenever God shall make it known unto him. All which he is to make use of, and improve, in his private preparations, before he deliver in public what he hath provided.
Ordinarily, the subject of his Sermon is to be some Text of Scripture, holding forth some principle or head of religion, or suitable to some special occasion emergent; or he may go on in some chapter, psalm, or book of the holy Scripture, as he shall see fit.
Let the Introduction to his Text be brief and perspicuous, drawn from the Text itself, or context, or some parallel place, or general sentence of Scripture.
If the Text be long, (as in histories and parables it sometimes must be,) let him give a brief sum of it; if short, a paraphrase thereof, if need be: in both, looking diligently to the scope of the Text, and pointing at the chief heads and grounds of Doctrine which he is to raise from it.
In analyzing and dividing his Text, he is to regard more the order of matter than of words; and neither to burden the memory of the hearers in the beginning with too many members of division, nor to trouble their minds with obscure terms of art.
In raising Doctrines from the Text, his care ought to be, First, That the matter be the truth of God. Secondly, That it be a truth contained in or grounded on that Text, that the hearers may discern how God teacheth it from thence. Thirdly, That he chiefly insist upon those Doctrines which are principally intended; and make most for the edification of the hearers.
The Doctrine is to be expressed in plain terms; or, if any thing in it need explication, it is to be opened, and the consequence also from the Text cleared. The parallel places of Scripture, confirming the Doctrine, are rather to be plain and pertinent, than many, and (if need be) somewhat insisted upon, and applied to the purpose in hand.
The Arguments or Reasons are to be solid, and, as much as may be, convincing. The illustrations, of what kind soever, ought to be full of light, and such as may convey the truth into the hearer’s heart with spiritual delight.
If any doubt obvious from Scripture, reason, or prejudice of the hearers, seem to arise, it is very requisite to remove it, by reconciling the seeming differences, answering the reasons, and discovering and taking away the causes of prejudice and mistake. Otherwise it is not fit to detain the hearers with propounding or answering vain or wicked cavils, which, as they are endless, so the propounding and answering of them doth more hinder than promote edification.
He is not to rest in general doctrine, although never so much cleared and confirmed, but to bring it home to special Use, by application to his hearers: which albeit it prove a work of great difficulty to himself, requiring much prudence, zeal, and meditation, and to the natural and corrupt man will be very unpleasant; yet he is to endeavour to perform it in such a manner, that his auditors may feel the Word of God to be quick and powerful, and a discerner of the thoughts and intents of the heart; and that, if any unbeliever or ignorant person be present, he may have the secrets of his heart made manifest, and give glory to God.
In the Use of Instruction or information in the knowledge of some truth, which is a consequence from his Doctrine, he may (when convenient) confirm it by a few firm arguments from the text in hand, and other places of Scripture, or from the nature of that commonplace in divinity, whereof that truth is a branch.
In Confutation of false Doctrines, he is neither to raise an old heresy from the grave, nor to mention a blasphemous opinion unnecessarily: but, if the people be in danger of an error, he is to confute it soundly, and endeavour to satisfy their judgments and consciences against all objections.
In Exhorting to Duties, he is, as he seeth cause, to teach also the means that help to the performance of them.
In Dehortation, Reprehension, and public Admonition (which require special wisdom,) let him, as there shall be cause, not only discover the nature and greatness of the sin, with the misery attending it, but also shew the danger his hearers are in to be overtaken and surprized by it, together with the remedies and best way to avoid it.
In applying Comfort, whether general against all temptations, or particular against some special troubles or terrors, he is carefully to answer such objections as a troubled heart and afflicted spirit may suggest to the contrary.
It is also sometimes requisite to give some notes of trial, (which is very profitable, especially when performed by able and experienced Ministers, with circumspection and prudence, and the signs clearly grounded on the holy Scripture,) whereby the hearers may be able to examine themselves whether they have attained those graces, and performed those duties, to which he exhorteth, or be guilty of the sin reprehended, and in danger of the judgments threatened, or are such to whom the consolations propounded do belong; that accordingly they may be quickened and excited to duty, humbled for their wants and sins, affected with their danger, and strengthened with comfort, as their condition, upon examination, shall require.
And, as he needeth not always to prosecute every doctrine which lies in his text, so is he wisely to make choice of such uses, as, by his residence and conversing with his flock, he findeth most needful and seasonable; and, amongst these, such as may most draw their souls to Christ, the fountain of light, holiness, and comfort.
This method is not prescribed as necessary for every man, or upon every text; but only recommended, as being found by experience to be very much blessed of God, and very helpful for the people’s understandings and memories.
But the Servant of Christ, whatever his method be, is to perform his whole Ministry:
1. Painfully, not doing the work of the Lord negligently.
2. Plainly, that the meanest may understand; delivering the truth not in the enticing words of man’s wisdom, but in demonstration of the Spirit and of power, lest the Cross of Christ should be made of none effect; abstaining also from an unprofitable use of unknown tongues, strange phrases, and cadences of sounds and words; sparingly citing sentences of ecclesiastical or other human writers, ancient or modern, be they never so elegant.
3. Faithfully, looking at the honour of Christ, the conversion, edification, and salvation of the people, not at his own gain or glory; keeping nothing back which may promote those holy ends, giving to every one his own portion, and bearing indifferent respect unto all, without neglecting the meanest, or sparing the greatest, in their sins.
4. Wisely, framing all his doctrines, exhortations, and especially his reproofs, in such a manner as may be most likely to prevail; shewing all due respect to each man’s person and place, and not mixing his own passion or bitterness.
5. Gravely, as becometh the Word of God; shunning all such gesture, voice, and expressions, as may occasion the corruptions of men to despise him and his Ministry.
6. With loving affection, that the people may see all coming from his godly zeal, and hearty desire to do them good. And,
7. As taught of God, and persuaded in his own heart, that all that he teacheth is the truth of Christ; and walking before his flock, as an example to them in it; earnestly, both in private and public, recommending his labours to the blessing of God, and watchfully looking to himself, and the flock whereof the Lord hath made him overseer: So shall the doctrine of truth be preserved uncorrupt, many souls converted and built up, and himself receive manifold comforts of his labours even in this life, and afterward the Crown of Glory laid up for him in the world to come.
Where there are more Ministers in a congregation than one, and they of different gifts, each may more especially apply himself to doctrine or exhortation, according to the gift wherein he most excelleth, and as they shall agree between themselves.
Appendix 2
Outline: The Best Method of Preaching
The following is an outline of Petrus Van Mastricht’s The Best Method of Preaching.
- Introduction
- Summary of Text Content: Thesis + Hypothesis
- Exposition
- Analysis: Divide it into parts
- Exegesis: Give clear explanations of the parts (helps: analogy of faith, analogy of context, extrinsic items [philology, philosophy, history], commentaries)
- Doctrine
- Investigation and proposition (should be clearly in the text)
- Proof: Other texts
- Confirmation: Reasons (not the same as motives) drawn from nature of subject in relation to predicate (or vice versa), immediate coherenceVindication (if our subject faces obvious scruples)
- Explanation: of either subject or predicate (don’t be overly lengthy)
- Application: Dogmatic and Practical;
- From dogma=informatory use (should be rarest)
- Refutation: Only what is a real and present controversy
- Practical: Evil (external->comfort; internal->rebuke/reproof/admonition) or Good (exploration or exhortation)
- Evil->comfort/consolation: Evils our dogma heals, comforting arguments applied to it, anticipation of anxious thoughts
- Rebuke (admonition, dissuasion, accusation)
- Particular evils to be rebuked
- Rebuking arguments
- Remedies
- Exploration: Seek out a virtue, vice, good or evil work, state of grace or sin
- Move the conscience
- Signs to look for in self-examination
- Goal of examination
- Exhortation (“hortatory” use): Doctrine’s use for zeal for virtue and good works
- Duty Recommended
- Arguments for the Duty
- Means of Performing the Duty
- Manner of Performing the Duty
- Could be a habit (disposition) rather than particular action
[1] William Perkins, “The Art of Prophesying,” in The Works of William Perkins, ed. Joseph A. Pipa et al., (Grand Rapids, MI: Reformation Heritage Books, 2020), 10:281–356
[2] The idea is taken from 1 Cor 14. There is an entire argument for why “prophecy” and “preaching” are largely interchangeable, but that is not necessary for our purposes here.
[3] The end date of the Puritan movement is debated among historians, but whether you choose the “Great Ejection” (1662), the “Glorious Revolution” (1688-89), or some other date, the point that this form of preaching extends beyond the Puritans stands.
[4] Petrus Van Mastricht, “The Best Method of Preaching,” in Theoretical-Practical Theology, ed. Joel R. Beeke, trans. Todd M. Rester, vol. 1, Prolegomena (Grand Rapids, MI: Reformation Heritage Books, 2018), 1–31.
[5] Hughes Oliphant Old points out that the very act of preaching is intended to be doxological (rendering glory to God). The Age of the Reformation, vol. 4 of The Reading and Preaching of the Scriptures in the Worship of the Christian Church (Grand Rapids, MI: Wm. B. Eerdmans, 2002), 329.
[6] If doctrinal-expository preaching is reflective of various premodern concerns in biblical interpretation, as I believe it is, what I call “exegetical” preaching is reflective of the historical-grammatical exegesis that has come to dominate interpretation since the nineteenth century. The convergence of these two is, perhaps, most evident in dispensationalism. However, dispensationalism has also had a major impact on broader evangelicalism, so such preaching is evident beyond dispensational churches as well.
[7] Matthew does not include the term “repent” in the Lord’s commission, but Mark records that “they went out and proclaimed that people should repent” (Mk 6:12).
[8] I am getting this from Matthew Henry, who makes these points when commenting on Matthew 10:7.
[9] On the “scope of Scripture,” see Richard C. Barcellos, “‘Scopus Scripturae:’ John Owen, Nehemiah Coxe, Our Lord Jesus Christ, And A Few Early Disciples On Christ As The Scope Of Scripture,” JIRBS 2 (2015): 5–24.
[10] For an historical survey of the shift—at least in American evangelical life—from a doctrinal emphasis in preaching, see Thomas J. Nettles, The Privilege, Promise, Power & Peril of Doctrinal Preaching (Greenbrier, AR: Free Grace Press, 2018).
[11] I admit to sometimes falling into the preacher’s trap of addressing doctrines or uses that are overly tangential to the text. In another direction, the Baptist preacher, John Broadus, advised that instead of preaching a whole doctrine, to “choose some one aspect of a great subject is usually far better, as there is thus much better opportunity for the speaker to work out something fresh, and much better prospect of making the hearers take a lively interest in the subject as a whole.” The preacher should look for the particular thing that his text says about Scripture or about Christ’s Person or the consummation rather than attempt to expound that whole doctrine in one sermon. A Treatise on the Preparation and Delivery of Sermons, ed. Edwin Charles Dargan, New (23d) ed. (New York: Hodder & Stoughton, 1898), 79.
[12] William Perkins, “The Art of Prophesying,” 329–330.
[13] See “Appendix 1” for the full presentation of the Directory’s instructions on preaching.
[14] Richard Sibbes, “The Saint’s Refreshing,” in Josiah’s Reformation: Cultivating and Maintaining a Tender Heart, Puritan Paperbacks 46 (Carlisle, PA: Banner of Truth Trust, 2011), 102. Sibbes had an introduction preceding this and follows with an explanation of the three sorts of promises, namely, legal promises (“do this and live”), gospel promises (“believe on Christ”), and promises of encouragement (“as a father’s promise to make his son an heir”).
[15] Richard Sibbes, “The Saint’s Refreshing,” 103, 105, 106, 109, 114. Sibbes actually has 14 doctrines in this particular sermon. This is not usual, as even his earlier sermons in the same book have much fewer doctrines.
[16] Richard Sibbes, “The Saint’s Refreshing,” 103, 107, 115.
[17] Thomas Manton, “Redemption by Christ,” in The Works of Manton, vol. 1 (Carlisle, PA: Banner of Truth Trust, 1993), 417.
[18] Thomas Manton, “Redemption by Christ,” 417.
[19] Thomas Manton, “Redemption by Christ,” 425. The use is broken down to include both the fact that 1) we all once needed it and 2) we still need it.
[20] John Owen, “The Sin and Judgment of Spiritual Barrenness,” in The Works of John Owen, vol. 9 (Carlisle, PA: Banner of Truth Trust, 1965), 179. He continues with another full page explaining what the temple is, what the progress of the water represents, the effects of the water progressing, and the effects of the progress of the water.
[21] John Owen, “The Sin and Judgment of Spiritual Barrenness,” 180-81.
[22] John Owen, “The Sin and Judgment of Spiritual Barrenness,” 182.
[23] John Bunyan, Bunyan’s Last Sermon, vol. 2 (Bellingham, WA: Logos Bible Software, 2006), 755–756.
[24] John Bunyan, Bunyan’s Last Sermon, 756.
[25] John Bunyan, Bunyan’s Last Sermon, vol. 2 (Bellingham, WA: Logos Bible Software, 2006), 757–58.
[26] Jonathan Edwards, “Mercy and Not Sacrifice,” in Sermons and Discourses, 1739–1742, ed. by Harry S. Stout, Nathan O. Hatch, and Kyle P. Farley, The Works of Jonathan Edwards, vol. 22 (New Haven: Yale University Press, 2003), 114.
[27] Jonathan Edwards, “Mercy and Not Sacrifice,” 115.
[28] Jonathan Edwards, “Mercy and Not Sacrifice,” 130.
[29] Jonathan Edwards, “Mercy and Not Sacrifice,” 133, 134.
[30] For a more sympathetic reading than he often receives, see Dustin Benge and Nate Picowicz, The American Puritans (Grand Rapids, MI: Reformation Heritage Books, 2020), 181–204.
[31] Cotton Mather, Student and Preacher, Intituled, Manducatio ad Ministerium; or Directions for a Candidate of the Ministry(Northampton: Republished by John Ryland, 1781), 100.
[32] Mather, Student and Preacher, 102.
[33] Mather, Student and Preacher, 102–03.
[34] William Perkins, “The Art of Prophesying,” 356.
[35] Besides a few statements on the composure of the minister and some suggestions regarding manner and gesture, he says it is best to “let the example of the gravest ministers in this kind be in [the] stead of a rule.” William Perkins, “The Art of Prophesying,” 354. On the other hand, Arnold Hunt has provided some examples of the more emotionally charged preaching that happened sometimes in his work, The Art of Hearing: English Preachers and their Audiences, 1590–1640, Cambridge Studies in Early Modern British History (Cambridge: Cambridge University Press, 2010), 81–94.
[36] Petrus Van Mastricht, “The Best Method of Preaching,” 10.
[37] Petrus Van Mastricht, “The Best Method of Preaching,” 13.
[38] Petrus Van Mastricht, “The Best Method of Preaching,” 18–19.
[39] Petrus van Mastricht, “The Best Method of Preaching,” 20–21.
[40] Petrus van Mastricht, “The Best Method of Preaching,” 24.
[41] Petrus van Mastricht, “The Best Method of Preaching,” 26.
[42] This is typically called the “duplex gratia,” or “double grace.” We sing about it when we that Christ’s work saves from sin’s guilt and power (Toplady, “Rock of Ages”).
[43] Arnold Hunt, The Art of Hearing, 65.
[44] This was prepared alongside the Westminster Confession and Catechisms, so it reflects something of the official Puritan teaching on the matter of preaching.
