Second, consider whether we will be able to settle our account with God
(Job 9.3). By this he insinuates this much: that he had looked into the whole course of his life, and had found even thousands of sins in himself. When the Prophet David says, Who knows the errors of this life? (Psa 19.12), he signifies that he had exercised himself in searching out his own offenses and transgressions. Ezra could not have said that his sins, and the sins of the people, were like a huge mountain (Ezr 9.6), unless he first took a close account of his own life, and the lives of the people. And so must every one of us do, for all the things that we ever did. The consideration of our earthly matters makes us know our worldly estate; and so will the consideration of our daily offenses, and spiritual estate, give us some light and knowledge as to how the case will stand with us when we appear before the great God of all the world, to give our account.
Second, consider whether we will be able to settle our account with God Now, when these two bills of our accounts are made, we must consider, in the next place, whether we are able to make an even reckoning with God or not. In doing this, we will find that our reckonings will be far short of what God requires at our hands. There are few who think about these things: for men commonly persuade themselves that all will go well with them at the Day of Judgment, and that they will make a short and easy reckoning, because God is merciful. It is hard to find men whose hearts are touched, or their eyes open to see and believe, first, that they must give an account; and secondly, that they are as utterly unable to do it as Job was, who could not excuse one in a thousand of his offenses before God.
Let us therefore labor to see our uneven and scant reckonings, and to shake off that spiritual drowsiness which possesses our minds, so that we cannot so much as say, What have I done? or How does it stand between God and me?
And when we have attained this knowledge, that we are unable to make a just reckoning with God, then in the third place:
Third, we must cling to Christ We must cling to our surety Christ Jesus, the only son of God,
God and man. And for the time of this life, we must humble
ourselves before God and pray to Him, that He would accept the only satisfaction of Christ, in his death and passion, as a sufficient payment for all our sins and wants whatsoever. For thus we are taught to pray, Forgive us our debts (Mat 6.12). And we must not
only be hearers of these things, but doers also.
And to better persuade us to practice these three duties, let us consider that this accounting at the Last Day will be a strict accounting. For as Christ says, We must give an account for every idle word (Mat 12.36). And Paul says, The Law is a handwriting of condemnation (Col 2.14); that is, a bill of our own hand against us, for by the Law we are debtors to God. And either we must fulfill the justice of it, or else, according to the tenor of the Law, we must undergo eternal judgment — unless we are acquitted by the obedience of a Mediator.
If we think to escape this accounting by absenting ourselves, we are deceived. For at that time, not so much as one man in all the world shall be missing. Many will then wish with all their hearts, that hills and mountains would fall on them, and grind them to powder, that they might be hidden from the presence of the Lord. But that will not serve them. All, without exception, must come to this accounting; not one shall be freed. And we may not think that Christ will either not know, or not remember our particular offenses. We used to make fair
69 and keep close our doings from the eyes of the world. But the Lord will spy our most secret sins; in him there is no lack of knowledge or discerning. He can discover Adam, even though he is hiding in the thicket of Paradise, and spot him in the midst of his fig leaves. weather with men, At this great day of accounting, everything secret shall be made manifest. What shall we then do? Some plead that they are no great sinners, they are no whore-mongers, no adulterers, nor blasphemers, nor thieves — and therefore they hope to make a good enough account. But (alas), this is a fond and poor excuse; for the wages of the least sin is death.Rom 6.23 And he that breaks the law but once,
70 And therefore it will not go for payment to say that we are not as great a sinner as other men. and that in thought only, is guilty of eternal condemnation.
What then shall we say? That we have walked in our callings, and always meant good, and did no man hurt; and therefore we hope that God will be merciful? This indeed is the common excuse, but it is not sufficient payment with God. For as the Baptist says, The axe is laid to the root of the tree; and he does not further say that every tree shall stand which does not bring forth bad fruit; rather, every tree that does not bring forth good fruit shall be cut down and thrown into the fire (Mat 3.10).
In a word, let us devise what excuse we can, it will not serve the turn.
Will you make up your record with charitable giving and good works, according to the opinion of many who look to be saved by their works? But they are not current payments on this account, because one breach of the Law mars all the good works we do. And the one that would be justified by works is bound to fulfill the whole law, in the rigor of it.Gal 5.3 Besides this, the best works we do are in themselves defiled in the sight of God.Isa 64.6 What then shall we do?
Shall we undergo the curse of the Law? Some, of a desperate mind, say that if the worst comes, there is but one way out. But far be it from us to think or speak this way, for the curse of the Law, and the wrath of God, are most horrible and eternal, without rest or ease. All the fire in the world is but ice in comparison to that spiritual and eternal fire of hell.
Thus then, having turned ourselves every way, and finding no help in anything, we must fly to our surety, Christ Jesus,Heb 7.22 who was content to stand in our place upon the Cross, and there to shed his blood for the redemption of our sins.Col 1.14
Thus, in this life, while the day of grace remains, we are to make beforehand a reckoning with ourselves, in our own persons, never resting till we have assurance in our consciences that the books in heaven are cancelled, and that God is content to account Christ as His satisfaction, as a payment for our sins. And this being done, we
shall be able to make a good account before the Lord, at the Last Day of Judgment.
FINIS Glory to God
Notes [←1] A mixed assortment of different kinds.
[←2] A male bound to serve without wages; a male slave. In some cases, an indentured servant who paid his bond, was set free. He might continue to serve voluntarily; he was marked as a freeman by a hole his ear.
[←3] The interaction and conduct of a person in society with others.
[←4] "Religion" refers to piety (godliness), rather than to the outward trappings or practices of religion.
[←5] Rom 6:18 And having been set free from sin, you became slaves of righteousness.
Mar 10:44 "And whoever of you desires to be first shall be slave of all.
[←6] Mat 18:7 ... offenses must come, but woe to that man by whom the offense comes!
[←7] A disorderly outburst or tumult.
[←8] Those who force the price of a good higher by buying it up and creating a Monopoly.
[←9] A bundle of kindling used to start a fire.
[←10] Greek philosopher who developed an atomistic theory of matter (460-370 BC).
[←11] Protagoras (490-420 BC); was a Sophist. Ironically, he did not share Democritus' love of mathematics.
[←12] The bundle was tied with such perfect geometric accuracy, that he seemed a mathematical prodigy. It later became clear that he had the gift, but not the inclination.
[←13] Athanasius (296-373), Bishop of Alexandria, famous for refuting Arius (the Arian
Controversy).
[←14] Origen (185-254) – He reinterpreted Christian doctrine through the philosophy of Neoplatonism.
[←15] That is, to be a "jack of all trades and master of none" is to deny your particular calling, and belittle your gifts.
[←16] That is, to "wrack and ruin" – to decay and decline.
[←17] Paid church offices.
[←18] The "curate," or clergyman, is charged with "the care of souls" – it's not just a way to earn a living.
[←19] Without heed of what one is really doing: rashly, recklessly.
[←20] "Simony" is defined as buying and selling ecclesiastic offices.
[←21] Doctors: scholars with degrees from colleges and universities.
[←22] Originally "descried" – to be perceived.
[←23] Num 22.35; Joh 11.49-52.
[←24] Originally, "makes a supply thereof." That is, it supplies a good entrance after the fact.
[←25] "for lucre's sake" – out of greed: 1Tim 3.3, 8; Tit 1.7; 1Pet 5.2.
[←26] That is, while Jehoash was a minor; 2King 11.21.
[←27] Headings or subject-matter; general principles.
[←28] 1Th 4:11 that you also aspire to lead a quiet life, to mind your own business, and to work with your own hands;
[←29] That is, divination and forecasting by looking for signs. Mat 12:39 But He answered and said to them, "An evil and adulterous generation seeks after a sign;
[←30] 1Tim 2:9 in like manner also, that the women adorn themselves in modest apparel, with propriety and moderation, not with braided hair or gold or pearls or costly clothing; 1Pet 3:3 Do not let your adornment be merely outward-- arranging the hair, wearing gold, or putting on fine apparel;
[←31] The philosopher's stone is a legendary substance (tincture or powder), allegedly capable of turning inexpensive metals into gold. It was sometimes believed to be an elixir of life for rejuvenation, immortality, or superior insight.
[←32] A sacrament is not dependent on the faith of the one administering it, but on the faith of the one receiving it. Thus, if an evangelist is an unbeliever, but the Gospel is true, any conversion resulting from it is likewise true.
[←33] Gen 39:2 The LORD was with Joseph, and he was a successful man; and he was in the house of his master the Egyptian. 3 And his master saw that the LORD was with him and that the LORD made all he did prosper in his hand.
[←34] Job 21:7 Why do the wicked live and become old, Yes, become mighty in power? Psa
73:12 Behold, these are the ungodly, Who are always at ease; They increase in riches.
Jer 12:1 Righteous are You, O LORD, when I plead with You; Yet let me talk with You about Your judgments. Why does the way of the wicked prosper? Why are those happy who deal so treacherously?
[←35] Ecc 8:13 But it will not be well with the wicked; nor will he prolong his days, which are as a shadow, because he does not fear before God. Psa 73:17-19 Until I went into the sanctuary of God; Then I understood their end. 18 Surely You set them in slippery places; You cast them down to destruction. 19 Oh, how they are brought to desolation, as in a moment! They are utterly consumed with terrors.
[←36] The ordinary means of grace are prayer, the preaching of the Word, and the sacraments (WLC #154; WSC #88). But it is not enough to pray, listen, or receive.
The means must be used: they must be exercised in faith with a purpose and intent to be sanctified by them: Mat 7:24 "Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock."
[←37] 1Tim 4:5 for it [i.e., every created thing] is sanctified by the word of God and prayer.
[←38] One wonders if Mr. Perkins would have us still living in caves as hunter-gatherers; if he thinks the pursuit of progress and a better life is evil; if maintaining the status quo a virtue. No, that's not his point. His point is to condemn greed and avarice. He shows how materialism arises from discontentment with God. And he distinguishes between seeking betterment only for oneself, at the expense of others; and seeking it for others, at our own expense — between seeking the favor of men by our wealth, and seeking the favor of God by our humility. Thus the pursuit of progress and a better life is not evil, when we seek the common good with our God-given gifts (1Cor 12.7) –
WHG.
[←39] A person absorbed by the concerns and interests and pleasures of the present world.
[←40] Originally "gripple" – meaning gripping, grasping, or greedy.
[←41] 1Cor 2:9 But as it is written: "Eye has not seen, nor ear heard, Nor have entered into the heart of man The things which God has prepared for those who love Him."
[←42] An open grassy space shared by a community.
[←43] Luk 19:8 Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."
[←44] The Long War between the Ottoman Empire of Turkey, and Habsburg Austria (1593–
1606).
[←45] In 1605, the year Perkins wrote this treatise, Philip III ruled Spain (Catholic). James I ruled England (Protestant). Philip was being urged to invade England. On 5 Nov 1605 the Gunpowder Plot under Robert Catesby and Guy Fawkes (both Catholics), attempted to blow up Parliament; hence Perkins phrase, "rivers of blood."
[←46] Basically, selling drugs for a price without having a patient to prescribe for – drugdealing.
[←47] Cornering the market in order to drive up the price of goods - monopolizing.
[←48] Originally "dark shops" – fly-by-night street vendors who set up shop in dark alleys to sell illicit wares.
[←49] Selling faulty goods that have been patched up or painted over, as though new or perfect.
[←50] A smooth sales pitch that misleads the buyer as to the value of the object.
[←51] A patron obtains a living (a position) for someone, but in the fine print, he will take a percentage of all income.
[←52] What had long been a public easement or common area, is suddenly enclosed and claimed as private property.
[←53] For example, the Peasants' Revolt of 1381.
[←54] Perkins isn't advocating censorship or book-banning. He points out these are
Protestant shops, run by Protestants, who profess the Protestant faith, follow Protestant practices, attend Protestant churches, and believe the doctrine of Roman
Catholicism is damnable error. Yet to make money, they will set all that aside, and help promote the error. In 1662 the Roman Catholics will regain control of the Church of England, and eject all the Protestants from their pulpits, in large part because doctrinal error was promoted by these booksellers, and made acceptable to the people.
[←55] 2Cor 7:1 Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.
[←56] Originally, "to through-stitch" them, or thoroughly stitch them, not leaving any loose ends.
[←57] Niccolo Machiavelli (1469-1527) Florentine statesman and author of "The Prince"; he advocated a strong central government, and advised that acquiring and exercising power may require unethical methods and intrigue.
[←58] Originally, "to go through-stitch in all crosses and calamities..."
[←59] Geneva Bible, Phi 4:5 Let your patient mind be known to all men. The Lord is at hand.
[←60] Deu 15:7 "If there is among you a poor man of your brethren, within any of the gates in your land which the LORD your God is giving you, you shall not harden your heart nor shut your hand from your poor brother, 8 "but you shall open your hand wide to him and willingly lend him sufficient for his need, whatever he needs.
[←61] Originally, "it stands us in hand."
[←62] The phrase, "falls into poverty" in this verse, is the Hebrew mowt yad, meaning trembling hand; in the LXX it is rendered into Greek as "a disabled hand."
[←63] This is no answer. The question is, why do they flee? Fleeing out of prudence is not distrust of God. In Matthew 24, Jesus urges believers to flee to the mountains at the impending destruction of Jerusalem; so too in Jer 6.1.
[←64] That is, their presence would put others in danger.
[←65] By this standard, it would be wrong for a President to become a Merchant, or retire to private life. And yet Joshua retired from being Judge and Commander of the Armies of Israel, to rebuild a small village in the hills (Jos 19.49).
[←66] A businessman who buys or sells for another in exchange for a commission.
[←67] Angels will be judged as well, hence this qualification.
[←68] Rom 2.13; Jas 1.22.
[←69] To give flattering representations of yourself.
[←70] Jas 2.10; Mat 5.28.