Biography of William Perkins
This
biography is taken from "Lives of the Puritans (Vol 2)" by Benjamin
Brook, published in 1813.
WlLLIAM PERKINS was born at Marton in Warwickshire, in
the year 1558, and educated in Christ's College, Cambridge. For some
time after his going to the university, he continued exceedingly
profane, and ran to great lengths in prodigality. While Mr. Perkins was
a young man, and a scholar at Cambridge, he was much devoted to
drunkenness. As he was walking in the skirts of the town, he heard a
woman say to a child that was froward and peevish, "Hold your tongue,
or I will give you to drunken Perkins, yonder." Finding himself become
a by word among thc people, his conscience smote him, and he became so
deeply impressed, that it was the first step towards his conversion.
After he was called by divine grace, and become a preacher of the
gospel, he laid open the workings of sin and vanity in others,
exercised a spirit of sympathy over perishing sinners, and upon their
repentance and faith in Jesus Christ, led them to the enjoyment of
substantial comfort. He gave, at the same time, strong proofs of his
great genius, by his deep researches into nature, and its secret
springs of operation. When the Lord was pleased to convert him from the
error of his ways, he immediately directed his attention to the study
of divinity, and applied himself with such uncommon diligence, that in
a short time, he made an almost incredible proficiency in divine
knowledge.
At the age of twenty four, he was chosen fellow of his college, when he
entered upon the sacred function. Having himself freely received, he
freely gave to others; and in imitation of our Lord, he went and
preached deliverance to captives. Feeling bowels of compassion for the
poor prisoners confined in Cambridge, he prevailed upon the jailer to
collect them together in one spacious room, where he preached to them
every sabbath, with great power and success. Here thc prison was his
parish; his love to souls, the patron presenting him to it; and his
work, all the wages he received. No sooner were his pious labours made
known, than multitudes flocked to hear him from all quarters. By the
blessing of God upon his endeavours, he became the happy instrument of
bringing many to the knowledge of salvation, and to enjoy the glorious
liberty of the sons of God, not only of the prisoners, but others, who,
like them, were in captivity and bondage to sin. His great fame,
afterwards known in all the churches, was soon spread through the whole
university; and he was chosen preacher at St. Andrew's church, where he
continued a laborious and faithful minister of Christ, till called to
receive his reward.
Mr. Perkins being settled in this public situation, his hearers
consisted of collegians, townsmen, and people from the country. This
required those peculiar ministerial endowments which providence had
richly bestowed upon him. ln all his discourses, his style and his
subject were accommodated to the capacities of the common people,
while, at the same time, the pious scholars heard him with admiration.
Luther used to say, "that ministers who preach the terrors of the 1aw
but do not bring forth gospel instruction and consolation, are not wise
master builders: they pull down, but do not build up again." But Mr.
Perkins's sermons were all law, and all gospel. He was a rare instance
of those opposite gifts meeting in so eminent a degree in the same
preacher, even the vehemence and thunder of Boanerges, to awaken
sinners to a sense of their sin and danger, and to drive them from
destruction; and the persuasion and comfort of Barnabas, to pour the
wine and oil of gospel consolation into tbeir wounded spirits. He used
to apply the terrors of the law so directly to the consciences of his
hearers, that their hearts would often sink under tlie convictions; and
he used to pronounce the word damn
with so peculiar an emphasis, that
it left a doleful echo in their ears a long time after. Also his wisdom
in giving advice and comfort to troubled consciences, is said to have
been such, "that the afflicted in spirit, far and near, came to
him, and received much comfort from his
instruciions."1
Mr. Perkins had a surprising talent for reading books. He perused them
so speedily, that he appeared to read nothing; yet so accurately, that
he seemed to read all. In addition to his frequent preaching, and other
ministerial duties, he wrote numerous excellent books; many of which,
on account of their great worth, were translated into Latin, and sent
into foreign countries, where they were greatly admired and esteemed.
Some of them being translated into French, Dutch, and Spanish, were
dispersed through the various European nations. Voetius and other
foreign divines, have spoken of him with great honour and esteem.
Bishop Hall said, "he excelled in a distinct judgment, a rare
dexterity in clearing the obscure subtleties of the schools, and in an
easy explication of the most perplexed subjects." And though he was
author of so many books, being lame of his right hand, he wrote them
all with his left. He used to write in the title of all his books,
"Thou art a Minister of the Word: Mind thy business".2
This celebrated divine was a thorough puritan, both in principle and in
practice, and was more than once convened before his superiors for
nonconformity; yet he was a man of peace and great moderation. He was
concerned for a purer reformation of the church, and, to promote the
desired object, he united with his brethren in their private
associations, and in subscribing the "Book of Discipline." Complaint
was, however, brought against him, that he had signified, before the
celebration of the Lord's supper, that the minister not receiving the
bread and wine from the hands of another minister, but from himself,
was a corruption in the church:—that to kneel at the sacrament
was superstitious and antichristian;— and that to turn their
faces towards the east, was another corruption. Upon this complaint, he
was convened before Dr. Perne, the vice chancellor, and heads of
colleges; but refusing to answer, unless he might know his accusers, it
was thought expedient to bring certain persons who had heard him, and
examine them upon their oaths. Therefore, Mr. Bradcock, Mr. Osborne,
Mr. Baines, and Mr. Bainbrigg, were produced as witnesses against him,
and required to answer the three following interrogatories:—1.
"Whether Mr. Perkins, in his common place, made at the time before
mentioned, did teach, that it was a corruption in our church, that the
minister did not receive the communion at the hands of another
minister, because that which is used in our church is without warrant
of the word? — 2. Whether he did name kneeling when we receive
the sacrament, as superstitious and antichristian? — 3. Whether
he did not denominate kneeling towards the east to be a corruption?"
—The witnesses mostly answered in the affirmative; but, in
several particulars, they could not give any testimony. Mr. Bainbrigg
closed the evidence by observing, with respect to kneeling at the
sacrament, "He thought our Saviour sat, and," in his opinion, "it was
better to come near to that which He did, than that which was done in
time of popery." He thought also that it was better not to kneel
towards the east.
After the examination of the witnesses, Mr. Perkins wao allowed to
speak in his own defence, when he addressed his spiritual judges as
follows:— "As this doctrine of faith and a good conscience is to
be applied to the congregation, so it is by God's providence come to
pass that I must apply it to myself. I am thought to be a teacher of
erroneous doctrines. I am enjoined to satisfy, and, in truth, I am now
willing with all my heart to do it. — Of ministering the
communion to a man's own self, this was my opinion, that in this place
it was better to receive it from another, because we are thirteen
ministers; and, by this means, the minister would not only receive the
sacrament, but also the approbation of his brother, that he was a
worthy receiver. It is observed, that I said this action was unlawful,
and a corruption of our church. I said it not; and truly, I protest
before God, if I had said it, the same tongue which had said it, should
unsay it; that God might have the glory, and that shame and confusion
might be unto me.
"I said not that kneeling was idolatrous and antichristian. I do
remember it. My opinion was this, that of the two gestures which we
used, sitting and kneeling, sitting is more convenient, because Christ
sat, and the pope kneeleth, as, Jewel observes against Harding. And in
things indifferent we must go as far as we can from idolatry. Mr.
Calvin taught me this, in his sermon on Deut. 7. I think a man may use
it with a good conscience; for I am far from condemning any. And I
beseech you how can we altogether clear ourselves, who, sitting before,
fall down on our knees when the bread cometh, and, having received it,
rise up again, and do in like manner with the wine.
"I hold looking unto the east or west to be indifferent, and to be used
accordingly: but this, 1 marvel at, wht the cross still standeth in the
window, and why we turn ourselves toward the end of the chapel, at the
end of the first and second lesson. We are commanded to flee from every
appearance of evil.— These things I have said to satisfy every
man in the congregation, and to shew that I despise not authority;
which, if this will do, God be praised; but if not, God's will be done.
I confess most freely this thing. I did not seek the disquiet of this
congregation; yet I might have spoken these things at a more
convienient time."3
It does not appear whether Mr. Perkins's defence gave satisfaction to
his ecclesiastical judges, or whether he suffered some particular
censure or further prosecution. This, however, was not the end of his
troubles. He was apprehended, with many others, and carried before the
star chamber, on account of the associations. Upon his appearance
before this high tribunal, he took the oath ex officio,
discovered the
associations, and confessed that Mr. Cartwright, Mr. Snape, and others,
had met at Cambridge, to confer about matters of discipline.4 He was
once or twice convened before the high commission; and though his
peaceable behaviour, and great fame in the learned world, are said to
have procured him a dispensation from the persecutions of his
brethren,5 he
was, nevertheless deprived by Archbishop Whitgift.6 Mr.
Perkins, writing at the above period, in 1592, when many of his
brethren were cruelly imprisoned for nonconformity, styles it, "The
year of the last patience of the saints.''7
Towards the close of life, Mr. Perkins was much afflicted with the
stone, the frequent attendant on a sedentary life, which he bore with
remarkable patience. In the last fit of his complaint, a little before
his death, a friend praying for the mitigation of his pains, he cried
out, "Hold, hold! do not pray so; but pray the Lord to give me faith
and patience, and then let him lay on me what he pleases." At length
his patience had its perfect work. He was finally delivered from all
his pains, and crowned with immortality and eternal life, in the year
1602, aged forty four years.8
He was born in the first, and
died
in the last year of the reign of Queen Elizabeth. He left the world
rich in grace, and in the love of God and good men; and was
instrumental in making many rich. His ministerial labours were signally
blessed to multitudes, both townsmen and collegiains. His remains were
interred in St. Andrew's church with great funeral solemnity, at the
sole expense of Christ's college; the university and the town striving
which could shew the warmest gratitude for his faithful labours, and
pay the greatest respect to his memory. Dr. Montague, afterwards
successively Bishop of Bath and Wells, and of Winchester, preached his
funeral sermon from Joshua, 1:2. Moses my servant is dead; and spoke in
high commendation of his learning, piety, labours, and usefulness.9
Mr. Perkins was so pious and exemplary in his life, that malice itself
was unable to reproach his character. As his preaching was a just
comment upon his text; so his practice was a just comment upon his
preaching. He was naturally cheerful and pleasant; rather reserved
towards strangers, but familiar upon their further acquaintance. He was
of a middle stature, ruddy complexion, bright hair, and inclined to
corpulency, but not to idleness.10
He was esteemed by all, says Fuller,
as a painful and faithful dispenser of the word of God; and his great
piety procured him liberty in his ministry, and respect in his person,
even from those who differed from him in other matters. He is classed
among the fellows and learned writers of Christ's College, Cambridge.11
Churton styles him "the learned and pious, but Calvinistic Perkins"; as
if his Calvinism was a considerable blemish in his character.12
Toplady, on the contrary, applauds him on account of his Calvinistic
opinions, and denominates him "the learned, holy, and laborious
Perkins."13 The
celebrated Archbishop Usher had the highest opinion of
him, and often expressed his wish to die as holy Mr. Perkins did, who
expired crying for mercy and forgiveness. Herein he was, indeed,
gratified, for his last words were, "Lord, especially forgive my sins
of omission."14
The works of this excellent divine are numerous and highly esteemed,
especially in foreign countries. They were published at various times,
but were collected and printed in three volumes folio, in 1606,
entitled " The Workes of that Famous and Worthie Minister of Christ, in
the Universitie of Cambridge, M. W. Perkins." Mr. Job Orton had an high
opinion of him and his writings, and gives the following account both
of the author and the productions of his pen:— "I am now reading
the works of Mr. William Perkins, an eminent tutor and divine at
Cambridge, in Queen Elizabeth's reign. They are three volumes folio,
and I have got through one of them. What led me more particularly to
read him was that his elder brother was one of my ancestors, from whom
I am in a direct line, by my mother's side, descended. I think him an
excellent writer: his style is the best of any of that age, or the
next, and many passages in his writings are equal to those of the best
writers in modern times. He is judicious, clear, full of matter, and
deep christian experience. He wrote all his works with his left hand,
being lame of the right, and died about forty four. I could wish all
ministers, especially young ones, would read him, as they would find
large materials for composition. He hath some tracts against the
papists; and appears to have been a pretty high Calvinist; but he hath
many admirable things in practical divinity. His works are little known
in England, but they are still in estimation in Germany, many of them
being written in elegant Latin, and others translated into
German."15
Mr. Perkins made his last will and testament a little before his death,
dated Cambridge, October 16, 1602, and it was in substance as
follows:— First, he bequeaths to the poor of the parish of St.
Andrews, where he then dwelt, the sum of forty pounds. Also to his
worshipful and loving friends, Mr. Edm. Barwell, Jam. Montague, D.D.
Mr. Law. Chadderton, master of Emanuel College, Rich. Foscroft and Tho.
Cropley, M. A. and Nath. Cradock his brother in law, all the messuage
or tenement wherein he then dwelt, with the houses, yards, &c.
adjoining thereto, in the town of Cambridge, to be sold, and the money
divided into three equal parts, one part to go to his wife Timothye,
the other two amongst his children, born or unborn. He also wills that
the price of all his moveable goods and chattels be divided amongst his
wife and children.
"He appoints his wife Timothye his sole executrix, or in case of
failure by death, then he makes Nath. Cradock aforesaid, executor. He
also bequeaths to his father, Tho. Perkins, and his mother, Anna
Perkins, ten pounds a piece, and to every of his brethren and sisters,
five pounds a piece, and to his son in law, John Hinde, his English
bible."
1 Fuller's Abel
Redivivus, p. 431 434.—Clark's Marrow of Ecclesiastical
History, p.851.
2 Neal's Puritans, Vol. 1, p.
423.
3 Baker's MS. Collec, vol.
xxx.,. p. 292, 293.
4 Strype's Whitgift, p. 354,
371, 372.
5 Neal's Puritans, vol. 1. p.
509.
6 Granger's Biog. Hist., vol.
1. p. 219.
7 Churton's Life of Nowell, p.
323.
8 Fuller's Hist. of Cam. p.
157.
9 Strype's Whitgift, p. 371.
10 Fuller's Abel. Red. p.
436.—Clark's Eccl. Hist. p. 851.
11 Fuller's Church Hist. b.
ix. p. 211.—Hist. of Cam. p. 92.
12 Churton's Life of Nowell,
p. 323.
13 Toplady s Historic Proof,
vol, ii. p. 179.
14 Bernard's Life of Usher, p.
100, Edit. 1656;
15 Biog. Britan, vol.5 p. 312.
Edit. 1778.