Five Ways William Perkins Helps Us Prepare for Death

Death and taxes. These two constants of life come for everyone. Neither of these things are generally viewed as positive. However, if you are wise, you will learn to prepare for both. At least with taxes you have a permanently fixed calendar date in April to look forward to. Death seems to be the most difficult to prepare for, as only the Lord has numbered our days (Psalm 139:16). The subject itself is rarely on the lips of even the most hopeful believers. The apparent finality of death seems, in most minds, the worst possible outcome. True enough, for unbelievers it is indeed the worst outcome imaginable. For those who die apart from Christ, death is the “very suburbs and the gates of hell.” Yet for believers, death is the gateway to paradise, a movement from one glory to another (2 Cor. 3:18). The beauty and glory that awaits the believer as they enter into their eternal reward is so awe inspiring, majestic, and wonderous that no eye has seen nor ear has heard what awaits them (1 Cor. 2:9). It is no wonder then, that the apostle Paul himself said he was not permitted to speak about what he saw (2 Cor. 12:4). In light of this glorious reality that awaits believers, how then should we live in preparation for that great day?

In his work “Salve for a Sick Man,” William Perkins (1558–1602) offers not only a theologically rich treatment of death, but also offers pastoral counsel to all Christians in order to help prepare them for the event itself.

General Preparation

For most people, the day of our death is unexpected. This, however, does not mean that Christians should ignore the topic altogether. Rather, all Christians are called to a “general preparation” for death. Perkins offers five particular ways or duties for Christians to prepare themselves for the inevitable moment of death.

The first duty is the “meditation of death in the time of life.” This involves not only making necessary arrangements for our end of life, such as Joseph of Arimathea who secured his tomb during his life, but it also includes living each day as if it were our last. Perkins advises that we must “make an account of every present day as if it were the present day of our death, and reckon with ourselves, when we go to bed, as though we should never rise again, and when we rise, as though we should never lie down.” Living in such a way and with such purpose will in turn promote humility, further repentance, and even stir up a godly contentment. In short, this will help us to mortify idols that dominate our lives, further weaning us off of our dependance upon this world. As Perkins comments, “the often meditation of this, that man can carry nothing with him from all his abundance but a coffin or a winding sheet or both, should be a forcible means to repress the insatiable desire of riches and the love of this world.”

Secondly, Perkins encourages the reader to “take away from his own death the power and strength thereof.” The sting of death according to 1 Cor. 15:56 is sin. Thus, Perkins says we must take our cues from the Philistines who, when recognizing that Samson’s power lay in his hair, worked tirelessly until it was cut off. So should the believer be with their sin. This involves humbling ourselves, confessing our sins before God, and then in repentance turning to God for grace as we endeavor to live righteously. Death, according to Perkins, is a great dragon or snake and sin is its poison. We must do whatever it takes to pull the poison from our enemy: “Wherefore, I say again and again, lay this point to your hearts, and spend your strength, life, and health, that you may, before you die, abolish the strength of death.” In other words, Christians must spare no expense at uprooting the sins out of our lives before death.

The next duty that Perkins offers in preparing for death is to possess eternal life here and now, or taking part of the first resurrection (Rev. 20:6). This is part of a three-fold gift of grace by God. We must know the Triune God as our God. Which then leads to a peace of conscience that surpasses all understanding. Those who know God as their God and are given peace, also receive the Holy Spirit who conforms and orders their life according to the word of God. Receiving this three-fold grace wards off the common errors of those who think eternal life only begins postmortem, as well as those who think they can live as they please in anticipation of a death bed confession. Since the day of death is unknown, we must not take God’s grace for granted: “For a man may die with “Lord have mercy” in his mouth, and perish eternally, unless in this world he enters into the first degree of eternal life.”

Fourthly, Christians must see every trial and affliction in this life as preparation for death. In this way, we die daily (1 Cor. 15:31). Perkins gives a vivid illustration for this point, as he reminds readers of Thomas Bilney (1495–1531). Bilney is said to put his finger into the flame of a candle on several occasions as preparation for his martyrdom by burning. Though most Christians in the West today do not face the same test as Bilney (though others around the world certainly do), we must learn to face our afflictions as preparation. Illnesses, injuries, and related affairs may help us to “die well” with cancer or some other horrific circumstance.

The last duty of general preparation is to follow the example set by Solomon and Paul, endeavoring to do all the good we can for both the individual and the community around us while we still have time. In other words, do not put off the good that can be done now, as we do not want death to take those opportunities from us.

Particular Preparation

What are Christians to do in time of sickness? With the blessing of medical technology today, we are able to have more specific expectations of our day of death when our bodies are wracked with disease. Perhaps someone has been told they have six months to live, or even less. We must not fall into papist superstition and false religion. None of that brings true peace or preparation for death. So then, how can a Christian prepare for that climactic day? In this situation, Perkins offers three particular duties for those who are sick.

The Christians first duty in preparing for death in time of sickness (or sentenced to death, etc.), is concerning God. Christians must seek to be reconciled to God. Though Christians have already been reconciled by the blood of the cross, we must not take that for granted. Perkins is not attempting to rob the believer of assurance, but rather, he wants to promote it. His advice is done in the spirit of 2 Peter 1:10. We must make our calling and election sure, because we can often be deceived. Thus, we must pursue God and to make sure that we are truly in union with Christ. This is done by confessing and repenting of our sins to God and renewing our trust and faith in the gospel of Christ. The result of which will either be a renewal of our faith, or will produce faith for the first time in those who have lived as hypocrites. Perkins shows a true pastoral heart for those who have spent decades in the church and have given little thought to true faith and repentance. “This one sin,” says Perkins, “argues the great security of this age, and the great contempt of God and His word.”

Once a man has performed his duty to God, he can then focus on the duty to himself. This means fighting the fear that comes naturally in the time of death. How then does one fight this fear? Though Perkins offers several answers, I will lay forth just two. First, believers need to focus on the benefits of the gospel at death, and not on the pain of death itself. Question and answer thirty-seven of the Westminster Shorter Catechism serves as a helpful guide for this particular duty:

Q. What benefits do believers receive from Christ at death?

A. The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graces, till the resurrection.

Let the believer meditate on the perfect holiness and the glory that awaits them. Or, as Perkins so helpfully states, “He who is to pass over some great and deep river must not look downward to the stream of the water. But if he would prevent fear, he must set his foot sure and cast his eye to the bank on the farther side.” Secondly, believers should also look at death “in the glass of the gospel, and not in the glass of the law.” The law sees death as condemnation, and a day above all to be feared. Though this is certainly true of unbelievers, it is in no way true of those united to Christ. The gospel portrays death as the entrance into Heaven, by which they will receive their reward and see their savior face to face.

After fighting fear, Perkins counsels believers to take their medication. To care for one’s soul is most important, but we must not take a gnostic approach to the body. The body itself is not a prison house for the soul but something that the Lord has created. Perkins draws upon texts of the Old Testament, such as 2 Kings 20 and Isaiah 1:6 to show scriptural precedent for the use of medicine or “physic.” This is contrasted with those who bring in “enchanters and sorcerers, who indeed are but witches and wizards, though they are commonly called cunning men and women.” This rules out experimental methods that have no verified medical basis, but their foundation lies in pagan practices (such as bloodletting).

Finally, Perkins encourages his readers to fulfill their duty to their neighbor. Christians must seek to reconcile with their neighbor prior to death. This means forgiving them for the wrongs done as well as seeking their forgiveness for particular sins. Sadly, depending on the sickness there are times when someone cannot speak. Other times, the offended party may refuse reconciliation with the dying Christian. What are we then to do? “When they shall in their sickness seek and desire reconciliation, and cannot obtain it, either because the parties are absent or because they will not relent, they have discharged their conscience, and God will accept their will for their deed.” Since Christians are united to Christ, their whole persons and their good works (imperfect as they may be) are accepted in the Beloved. This aims to relieve those who would be racked with guilt in their final days at the prospect of “unfinished business” or of a broken relationship. The Christian must make the effort, even if it’s only in his own mind and heart, and trust the results to our gracious and sovereign Lord.

Conclusion

Death is one of the most difficult and unenjoyable topics to discuss. Yet, it’s a reality for everyone. As it has been said before, 100% of people die. For those who die in the Lord, we are called to prepare rightly. We do this not because of some morbid introspection, but we do this so that we may ultimately be prepared for the grand and glorious day when we will enter into the beatific vision, beholding our Master face to face. Let us look towards that day with hope and anticipation.