2. Difference Between the Righteous and the Wicked in their Death

STATE IV

THE ETERNAL STATE

I. DEATH

For I know that thou wilt bring me to death and to the house appointed for all living. - JOB 30: 23

I now turn to discuss the eternal state of man, which he enters through death. Job contemplates this transition seriously and solemnly in the words of the text, which convey a general truth and his personal application of it. The general truth is assumed: every person must depart from this world through death; they must die. But where must they go? They must go to the house appointed for all the living, to the grave—the dark, somber, solitary abode in the land of forgetfulness. Wherever the body is laid until the resurrection, death brings us home, as if to a dwelling place. While we are in the body, we are merely lodging in an inn, on our way back home. When we arrive at our grave, we arrive at our true home, our everlasting dwelling place (Ecclesiastes 12:5). All living beings, regardless of their goodness or wickedness, their age or youth, are destined to become inhabitants of this house. Man's life flows like a river into the devouring depths of death. Those who currently dwell in palaces will have to leave them behind and find their home in this house. And those who have nowhere to lay their heads will finally have a place. It is appointed for all by the unfailing counsel of God. This appointment cannot be evaded; it is an unbreakable law that mortals cannot disobey. Job personally applies this general truth to himself with the following words: "I know that thou wilt bring me to death," etc. He knew that he had to face death, that his soul and body would inevitably part ways, and that God, who had determined the timing, would undoubtedly see it through. At times, Job even invited death to come and take him to its house, to the point where he was in danger of rushing to it prematurely (Job 7:15). But here he acknowledges that God would bring him to it, or rather, bring him back to it, as the word implies. This suggests that we only have life in this world as fugitives from death, which reaches out its cold arms to receive us from the womb. Although we narrowly escape its grasp at birth, we cannot escape it for long; we will be brought back to it. Job knew this as an undeniable fact and eagerly anticipated it.

DOCTRINE: Everyone must die. Although this doctrine has been confirmed by the experience of every generation since Abel entered the house appointed for all the living, and even though the living know that they will die, it is necessary to discuss the certainty of death so that it may be impressed upon the mind and duly considered.

Therefore, consider the following:

There is an unalterable decree of death under which all men are bound. "It is appointed for men to die once" (Hebrews 9:27). Death is reserved for them, just as parents set aside something for their children. They can expect it and cannot avoid it, for God has ordained and reserved it for them. There is no uncertainty about it; "we must indeed die" (2 Samuel 14:14). Despite some people's unwillingness to acknowledge death, every person will undoubtedly experience it (Psalm 89:48). Death is an opponent with whom everyone must contend. We enter the arena to face it, and it emerges as the victor (Ecclesiastes 8:8). "No one has power over the wind to contain it; so no one has power over the day of his death." Those who are found alive at Christ's coming will be changed (1 Corinthians 15:51). However, that change will be equivalent to death and serve the same purpose. Everyone else must follow the common path, the way of all flesh.

Let us consider daily observations. "For all can see that wise men die; the foolish and the senseless alike perish" (Psalm 49:10). Despite the multitudes that came before us, there is still enough room on this earth for us. They have departed to make room for us, just as we must depart to make room for others. Death has been transporting men to another world for a long time, and countless multitudes have already gone there. Yet the work continues; death still claims new inhabitants every day for the house appointed for all the living. Who has ever heard the grave say, "Enough!"? It has been collecting for a long time, but it still demands more. This world is like a bustling fair or market where people are constantly entering and leaving. The assembly is in chaos, and most do not know why they have gathered together. It is also like a town situated on the road to a great city, where some travelers have passed through, some are passing through, and others are only just arriving (Ecclesiastes 1:4). "One generation passes away, and another generation comes; but the earth abides forever." Death is an inexorable, unstoppable messenger who cannot be swayed by the power of the mighty, the riches of the wealthy, or the pleas of the poor. It does not show reverence for the aged nor pity for the innocent child. The bold and daring cannot defy it, nor can the faint-hearted secure an exemption from this battle.

The human body is composed of perishable materials. "Dust you are, and to dust you shall return" (Genesis 3:19). Even the strongest among us are like fragile clay vessels easily shattered into pieces. While the soul temporarily resides in this mortal body, it dwells in a house not built of stone but of clay, and the mud walls are bound to crumble away. This is especially true because the foundation is not on a rock but in the dust. We are crushed before the moth, despite the moth's delicate nature, as a mere touch can dispatch it (Job 4:19). These principles are like gunpowder; the slightest spark can ignite them and destroy the house. A stone in a raisin or a hair in a glass of milk has choked people and reduced the house of clay to dust. If we consider the intricate design and structure of our bodies, how fearfully and wonderfully we are made, and how our lives depend on the precise balance of fluids and humors, we will realize that death has as many entry points as the body has pores. When we compare the soul and body, we may conclude that there is something more astonishing about our life than our death, and that it is more unusual to see dust walking on dust than lying down in it. Although the lamp of our life may not be extinguished abruptly, the flame will eventually fade due to a lack of oil. What are the diseases and ailments to which we are susceptible but messengers of death that come to prepare its way? They greet us as soon as we enter this world, reminding us that our arrival signifies our departure. Nevertheless, some are snatched away in an instant without being forewarned by sickness or disease.

We possess sinful souls, and therefore, we have mortal bodies. Death follows sin just as a shadow follows the body. The wicked must die as a result of the covenant of works' curse: "For when you eat of it you will surely die" (Genesis 2:17). The righteous must also die so that, just as death entered through sin, sin may be eradicated through death. Christ has removed the sting of death for the righteous, although He has not yet abolished death itself. Therefore, although it may seize them like a viper seizing Paul's hand, it will not harm them. However, since the leprosy of sin is present in the walls of the house, they must be torn down, and all the materials must be removed.

According to the Scriptural account, man's life in this world is only a few steps removed from death. The Scriptures depict life as vain and fleeting, short in its duration and swift in its passing.

First, man's life is a futile and empty thing. It exists for a fleeting moment and then ceases to be. Job declares, "My days are vanity" (Job 7:16). If one suspects that afflicted Job is biased in this matter, listen to the wise and prosperous Solomon's description of the days of his life as "vanity" (Ecclesiastes 7:15). Moses, a man of great activity, compares our days to a sleep, stating, "They are as a sleep" (Psalm 90:5), which goes unnoticed until it is over. This comparison is apt, for few people truly grasp the meaning of life until death awakens them. We begin to realize that we were truly alive. "We spend our years as a tale that is told" (Psalm 90:9). Like an idle tale, it may captivate for a moment, but once it is finished, it is quickly forgotten. Similarly, a person is forgotten when the story of their life concludes. Life is like a dream or a vision of the night, lacking substance. When one awakens, it all vanishes. Job expresses this idea, stating, "He shall fly away as a dream, and shall not be found; yea, he shall be chased away as a vision of the night" (Job 20:8). Life is but a fleeting illusion or image (Psalm 39:6). In this world, man is like a walking statue, his life a mere imitation of life, as death pervades it.

If we examine life in its various stages, we find it to be a collection of vanities. "Childhood and youth are vanity" (Ecclesiastes 11:10). We enter the world as the most helpless of creatures. Young birds and animals can fend for themselves to some extent, but an infant is completely reliant on others for assistance. Our childhood is spent in trivial and insignificant pleasures that become the subject of ridicule in later years. Youth is a fleeting bloom, quickly fading away. It is a period marked by recklessness, foolishness, and thoughtlessness, as we indulge in a variety of meaningless pursuits, navigating a flood of vanities. Yet, before we know it, this stage is over, and we find ourselves in middle age, surrounded by a cloud of worries that we must navigate. We face thorny challenges as we strive to fulfill the plans and schemes of our mature thoughts. The more we find solace in earthly pleasures, the more bitterness we experience when parting from them. Then comes old age, accompanied by its own set of infirmities, labor, and sorrow (Psalm 90:10), bringing us closer to the grave. In short, "All flesh is like grass" (Isaiah 40:6). Every stage of life is vanity. Even in one's prime, when the fervor of youth has subsided and the burdens of old age have not yet arrived, "man at his best state is altogether vanity" (Psalm 39:5). Death claims some in childhood, others in the prime of youth, and still others when they have reached maturity. Few remain standing until they, like ripe grain, depart from the earth. All eventually experience death.

Secondly, man's life is short. It is not just a vanity but a fleeting vanity. Consider how the Scriptures measure the length of human life. Although it was once counted in hundreds of years, no one has ever reached a thousand, which still pales in comparison to eternity. Now, hundreds have been reduced to scores. The maximum length is seventy or eighty years (Psalm 90:10), but few reach such a milestone. Death rarely waits until one is bowed down by old age to claim them. As if "years" were too generous a term for such a brief existence on earth, our lives are measured in months. Job remarks, "The number of his months are with thee" (Job 14:5). Our journey, like that of the moon, is completed in a short time. We are always waxing or waning until we disappear. Often, our lives are counted in days, and even then they are few. Job states, "Man, that is born of a woman, is of few days" (Job 14:1). In fact, Scripture reduces it to a single day, a hired worker's day, who diligently observes when their workday ends and ceases their labor (verse 6). Our lives are even compared to a moment (2 Corinthians 4:17). Although our light affliction may last a lifetime, it is but for a moment. In another passage, it is reduced even further, as low as one can go, when the Psalmist declares, "Mine age is as nothing before thee" (Psalm 39:5). Similarly, Solomon mentions "a time to be born, and a time to die," but does not mention a time to live, as if our life were merely a leap from the womb to the grave. Moreover, consider the various similes used in Scripture to convey the brevity of man's life. Hezekiah describes his age as being removed from him like a shepherd's tent, comparing it to a weaver cutting off a completed piece of cloth (Isaiah 38:12). The shepherd's tent is swiftly packed up, for the flock cannot graze in one place for long. Such is a person's life on earth—here today, gone tomorrow. It is like a weaver's shuttle, moving with incredible speed, thrown from one side of the loom to the other. However swift the shuttle may be, "our days are swifter than a weaver's shuttle" (Job 7:6). How quickly man is hurled through time into eternity! Job vividly depicts the rapid passing of time, stating, "Now my days are swifter than a post; they flee away, they see no good. They are passed away as the swift ships; as the eagle that hasteth to the prey" (Job 9:25-26). He compares his days to a foot-post—a runner who swiftly carries news without delay. Yet, even if the post were as fast as Ahimaaz, who outran Cushi, our days would still surpass its speed. Our days fly away like a person fleeing for their life from a pursuing enemy. They run with all their might, but our days move just as swiftly. Even someone fleeing for their life must occasionally stand still, lie down, or seek shelter, as Sisera did in Jael's tent, to rest. However, our time never pauses. It is likened to ships that sail continuously, night and day, until they reach their destination—a desired haven or a pleasure ship that outpaces cargo vessels. Our time, on the other hand, always flows rapidly. Therefore, it is compared to an eagle in flight, not with its ordinary pace, but when it swoops down upon its prey with extraordinary swiftness. Thus, our days flee away.

Having discussed death, let us reflect on its implications in discerning the vanity of the world, enduring with Christian contentment and patience through all trials and difficulties, mortifying our desires, and remaining steadfastly devoted to the Lord, prepared for the approach of death.

Let us, therefore, use death as a mirror to behold the vanity of the world and all the things within it that people value and esteem, upon which their hearts are set. Both the rich and the poor are equally engrossed in this world, bowing down to it, yet it is nothing more than a clay idol. People pursue this substantial vanity and eagerly chase after its shadows. The rich are ensnared by its embraces, and the poor exhaust themselves in the futile pursuit. Is it any wonder that the world's approval overwhelms us when we pursue it so ardently, even as it scorns us? But look into the grave, O mortal! Consider and be wise. Listen to the teachings of death and learn that no matter how tightly you hold on, you will eventually be forced to let go of the world. Even if you accumulate wealth and possessions, when you crawl into your final resting place, the underground house appointed for all the living, you must bid a final farewell to the enjoyments of this world. Your possessions will pass on to another. "And whose shall those things be which thou hast provided?" (Luke 12:20) Soon, your share of these things will be minimal. If you lie down on the grass and stretch out, observing the impression your body leaves, you can see how much of this earth will ultimately belong to you. Perhaps you will receive a coffin and a burial shroud, but you cannot be certain. Many wealthy individuals have departed without as much as a small fraction of their wealth. Nevertheless, even if you do receive them, you can expect nothing more. Saladin's dying words offer a sobering lesson. He summoned his standard-bearer and instructed him to take his burial shroud on a pike and go to the camp, telling them that of all his conquests, victories, and triumphs, he had nothing left but that piece of linen to wrap his body for burial. "This world is a false friend," which abandons a person in their greatest hour of need and flees when they have the most to do. When you lie on your deathbed, no friends or relatives can rescue you. No wealth can ransom you or buy you an extra day or even an hour. Furthermore, the more you possess of this world's goods, the greater your sorrow is likely to be at the time of death. Although one may live more comfortably in a palace than in a cottage, it is often easier to die in a cottage, where there is very little to attach one to life.

It can serve as a source of Christian contentment and patience in the face of worldly losses and hardships. Reflecting on the doctrine of death can help alleviate distress and bring solace to a troubled heart. Just as Job, after experiencing great losses, sat down contented with the realization that he came into the world with nothing and will leave with nothing, saying, "Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away: blessed be the name of the Lord" (Job 1:21). When misfortune strikes, such as the loss of livestock due to disease or mortality, one is prone to fret and complain. However, contemplating one's own mortality, which is brought to mind by such events, can help silence complaints and bring peace to the spirit. Look to the "house appointed for all living" and learn: 1. "You will face a more severe blow than the loss of worldly possessions." Do not lament a wound in the leg or arm, for soon there will be a mortal blow to the heart. You may lose your closest relations—husbands may lose wives, wives may lose husbands, parents may lose children, and children may lose parents. But if any of these trials befall you, remember that you will eventually lose your own life. "Wherefore doth a living man complain?" (Lamentations 3:39) It is always profitable to consider, in times of affliction, that our situation could be worse. Whatever is consumed or taken from us, "It is of the Lord's mercies that we are not consumed" (Lamentations 3:22). 2. "We spend only a short time in this world." In the brief span of our lives, our needs require only a small portion of time. When death comes, we will no longer require any of these things. Why should we torment ourselves with worries about tomorrow when we do not even know if we will be in need then? If a person's provisions for a journey are nearly exhausted, they are not troubled if they believe they are close to home. Are you working by candlelight, with little of the candle remaining? It may be that there is just as little sand left in your hourglass, and if so, you have little use for it. 3. "You have weightier matters that demand your attention." Death is at the door, so beware of losing your soul. When blood breaks out in one part of the body, a vein is often opened in another part to divert and stop the flow. Similarly, the Spirit of God sometimes cures people of sorrow for earthly matters by opening the vein of the heart, causing them to bleed for their sins. If we pursued heavenly things more fervently when our worldly affairs are troubled, we would gain a twofold advantage: our sorrow for worldly matters would be redirected, and our greatest treasure would increase. 4. "Crosses of this nature will not last long." The smiles and frowns of the world will soon be buried together in everlasting forgetfulness. Smiles vanish like foam on water, and frowns are like passing stitches in one's side. Time flies swiftly, carrying away both earthly comforts and crosses. Neither of them will accompany us into "the house appointed for all living." There, the wicked cease from troubling, and the weary find rest. Prisoners rest together, free from the voice of the oppressor. The small and the great are there, and the servant is free from his master (Job 3:17–19). Look into eternity, and you will see that afflictions here are but momentary. Indeed, our time is so short that it does not allow our joys or sorrows to come to full fruition. Therefore, "let them that weep be as though they wept not; and they that rejoice as though they rejoiced not" (1 Corinthians 7:29–31). 5. "Death will level all people." Kings and beggars will dwell in the same house when they reach the end of their journey, regardless of their differing accommodations along the way. "The small and the great are there" (Job 3:19). We are all like actors on a stage in this world, and it matters little whether one plays the role of a prince or a peasant, for when they have finished their parts, they must both go behind the curtain and never appear again. 6. If you are not in Christ, whatever afflictions you experience now, "far worse troubles await you in the next world." Death will transform your crosses into pure, unadulterated curses. In that moment, you would gladly return to your former state of affliction and purchase it at any cost if there were any possibility of doing so. However, if you are in Christ, you can bear your cross with fortitude, as death will put an end to all your troubles. If a person is on a journey and their accommodations for the night are not satisfactory, they will not be overly concerned because it is not their home. You are on the road to eternity, so do not be disturbed by the hardships you encounter in this world's inn. Do not fret because your circumstances are not as favorable as others'. One person travels with a cane, while another has only a common staff or stick—either will suffice. It matters little which one is yours, as both will be set aside when you reach your journey's end.

It can serve as a restraint to curb all kinds of lusts, especially those pertaining to the body. A serious contemplation of cold death and the solitary abode of the grave can be useful in suppressing them.

(1.) It can help diminish excessive concern for the body, which is the bane of many souls. Often, questions such as "What shall we eat? What shall we drink? And wherewithal shall we be clothed?" leave no room for the more important question of how to approach the Lord. The soul is tormented to answer these trivial questions in favor of the body while neglecting its own eternal interests. But why are people so preoccupied with repairing a crumbling cottage while leaving the inhabitant to bleed to death from neglected wounds? Why such great care for the body at the expense of the concerns of the immortal soul? O, do not be so anxious for that which can only serve your physical needs, for soon the cold clods of earth will suffice for your back and belly as well.

(2.) It can humble your pride regarding physical attributes, which vain individuals tend to boast about. Do not pride yourself in the bloom of youth, for even in your prime, you are merely ripening for the grave. Death strikes without regard for age. Do not glory in your strength, for it will quickly fade. The time will come when you cannot even turn over in bed, and you will be carried by grieving friends to your final resting place. And what significance does your healthy constitution hold? Death does not always strike earliest where it first knocks at the door. It can dispatch some in a few hours as swiftly as others in many years. Do not pride yourself in your beauty, for it will "consume in the grave" (Psalm 49:14). Remember the transformation that death brings to even the fairest face, as Job says, "Thou changest his countenance, and sendest him away" (Job 14:20). Death renders the greatest beauty so repulsive that it must be buried out of sight. If a looking glass could be used in "the house appointed for all living," it would terrify those who gaze into it more often than they do their Bibles. And what of the finest clothing? They are nothing more than emblems of our sin and shame, soon to be exchanged for a burial shroud as the body becomes a feast for worms.

(3.) It can serve as a deterrent to sensuality and carnal desires, as urged in 1 Peter 2:11, "I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul." It is challenging to ignite wet wood, and once the fire takes hold, it is quickly extinguished. Sensuality renders a person unfit for divine communion and effectively extinguishes the spirit. Intemperance in eating and drinking hastens both the ruin of the soul and the body, and it accelerates death while making a person unfit for it. Therefore, "Take heed to yourselves lest at any time your hearts be overcharged with surfeiting and drunkenness, and so that day come upon you unawares" (Luke 21:34). How often does the soul suffer a fatal blow in gratifying the senses? Destruction enters through these doors. Thus, Job made a covenant with his eyes (Job 31:1). "The mouth of a strange woman is a deep pit; he that is abhorred of the Lord, shall fall therein" (Proverbs 22:14). "Let him that standeth, take heed lest he fall" (1 Corinthians 10:12). Beware of lasciviousness and strive for modesty in your attire, words, and actions. Eventually, the ravens of the valley of death will pluck out the wanton eye, and the obscene, filthy tongue will find peace in the land of silence. Embraced by grim death, the body's cold touch will effectively quell the heat of all carnal desires.

(4.) In short, it can check our earthly-mindedness and simultaneously vanquish "the lust of the flesh, the lust of the eyes, and the pride of life." Ah, why are we this way when we must die? Why are we so attached to temporal things, so eager to acquire them, so deeply affected by their loss? Allow me, upon contemplating "the house appointed for all living," to address the materialistic individual with the words of Solomon: "Wilt thou set thine eyes upon that which is not?" For riches indeed grow wings and "fly away as an eagle towards heaven." Riches and all worldly possessions are but empty illusions—they are "that which is not." They are not what they appear to be; they are merely gilded vanities that deceive the eye. In comparison, they are nothingness, with far more absence and nonexistence than actual being or reality. What is the world and everything in it but a facade or fleeting spectacle, like actors on a stage, a passing show (1 Corinthians 7:31)? Royal splendor is considered mere show or appearance in God's eyes (Acts 25:23). The best name they can acquire is "good things," but remember, they are only the possessions of the wicked, as Abraham tells the rich man in the parable: "Thou in thy lifetime receivedst thy good things" (Luke 16:25). The people of this world may rightly call these things their own, for there is no other goodness in them, around them, or accompanying them. Therefore, why should you fix your eyes upon empty shadows and illusions? O mortal, there is no good reason to do so. This world is a vast inn on the road to eternity, to which you are traveling. The things of this world serve as attendants, like servants of the inn where you temporarily lodge. They cater to your needs while you are here, but when you depart, they will accompany you to the door before returning to serve other strangers, just as they did for you.

It can serve as a source of Christian determination to cling to Christ, adhere to His truths, and persist in His ways, regardless of the suffering we may endure for doing so. It would greatly diminish the fear of man, which ensnares us. "Who are you to be afraid of a mortal man?" (Isaiah 51:12). Regard persecutors as fragile clay vessels that will be shattered. Then you will despise them as mortal foes, whose terror in the land of the living will quickly fade with their demise. Reflecting on the brevity of our time and the certainty of death teaches us that any advantage we gain through apostasy during times of trial is not worth it. It is not worth deviating from our path to obtain it. And what we refuse to relinquish for the sake of Christ may be swiftly taken from us by death. However, we can never lose it as honorably as when we lose it for the cause of Christ and His gospel. What glory is there in surrendering what we possess in the world when God takes it away from us through death, whether we desire it or not? This realization teaches us to undervalue life itself and choose to forfeit it rather than to sin. The worst that people can do is to take away the life that we cannot retain for long, even if the whole world conspires to help us keep our breath. If we refuse to offer it up to God when He calls for it in defense of His honor, He can take it from us in another way, as happened to someone who could not burn for Christ but was later consumed by an accidental fire in their house.

It can serve as a spur to motivate us to prepare for death. Consider the following: 1. Your eternal state will correspond to the state in which you die. Death will open the doors to heaven or hell for you. As the tree falls, so it shall remain for eternity. If an infant is stillborn, the entire world cannot bring it back to life. And if someone dies outside of Christ, in an unregenerate state, there is no hope for them. 2. Seriously contemplate what it means to enter another world—a world of spirits with which we are unfamiliar. How terrifying is the interaction with spirits for us mortals in this life! And how dreadful is the situation when people are hastily transported into another world, uncertain if demons will be their eternal companions! Let us, therefore, exert every effort to acquaint ourselves with the Lord of that world and deepen our relationship with Him. 3. You have only a short time to prepare for death. Therefore, it is now or never, as the time allotted for preparation will soon come to an end. "Whatever your hand finds to do, do it with your might, for there is no work or device or knowledge or wisdom in the grave where you are going" (Ecclesiastes 9:10). How can we be idle when we have such a significant task to accomplish and so little time to do it? Although the work of preparing for death is arduous, it will not last long if the time is short. The evening shadows inspire the laborer to work cheerfully, knowing that the time is near when they will be called in from their toil. 4. A significant portion of our short time has already passed, and even the youngest among us cannot guarantee that there is as much time ahead as has already elapsed. Our life in this world is but a brief preface to a long eternity, and much of the tale has been told. Oh, should we not redouble our diligence when so much of our time has been spent and so little of our great work has been accomplished? 5. The present time is slipping away, and we cannot reclaim the past; it has bid us an eternal farewell. The future time is not ours, and we have no assurance of sharing in it when it arrives. The only thing we can truly claim as our own is the present moment, and even that is fleeting. We do not know how soon our time may come to an end. We must die, but who can tell us when? If death had a fixed time for everyone, we would not be at risk of a sudden surprise. However, daily observation shows us that this is not the case. Now, the fleeting shadow of our life allows no time for idleness. Rivers flow swiftly into the sea, their place of origin, but not as swiftly as man returns to dust, from whence he came. The stream of time is the swiftest current, rushing toward eternity. 6. Once death takes us, there is no coming back to rectify our affairs. "If a man dies, shall he live again?" (Job 14:14). Dying is something we can only experience once. "It is appointed for men to die once" (Hebrews 9:27). Considering that this crucial act can only be done once, yet its significance determines our entire future, we need to diligently ensure that we do it well. Therefore, prepare for death. If you, as an unregenerate person, ask me what you should do to prepare for death and die safely, I reply that I have already told you what needs to be done. Your nature and state must be changed; you must be united with Jesus Christ through faith. Until this transformation occurs, you are not capable of receiving further instructions that pertain to dying comfortably. We may discuss such matters at a later time and in the appropriate context.

II. DIFFERENCE BETWEEN THE RIGHTEOUS AND THE WICKED IN THEIR DEATH

The wicked person is driven away in their wickedness, but the righteous have hope in their death. - Proverbs 14:32

This passage resembles the cloud that stood between the Israelites and Egyptians, with a dark side facing the latter and a bright side facing the former. It illustrates death as Pharaoh's jailer, releasing the chief butler to be restored and the chief baker to be executed. It highlights the distinction between the godly and the ungodly in their death, just as they lead different lives, they also have different exits in death.

Concerning the death of a wicked person, there are several aspects to consider. First, their manner of departure from this world. They are "driven away" - this is evident from the contrast in the opposing clause. They are forcefully expelled from their place in this world, driven away like chaff before the wind. Secondly, their state of departure. They die in a state of hopelessness, while "the righteous have hope in their death." This clearly indicates the lack of hope for the wicked when they die. This does not mean that every wicked person dies without any hope and in despair. Sometimes that may be the case, but often it is not. Foolish virgins, for example, may hold on to hope until their last breath. However, the false hopes they entertain will be uprooted by death, leaving them eternally miserable.

On the other hand, when a righteous person dies, they have hope. This is emphasized by the contrasting conjunction "but," indicating the removal of the dreadful circumstances associated with the wicked, who are driven away in their wickedness. The righteous do not experience the same manner of departure from this world. They are not driven away like chaff before the wind, but rather led away like a bride to the marriage chamber, carried by angels into Abraham's bosom (Luke 16:22). Similarly, their state at the time of passing is different. The righteous person dies in a state of holiness, not in sin. Throughout their life, they have been shedding their old self, changing their garments of bondage, and now, in death, the remnants of those garments are removed, and they are adorned with robes of glory. Their state is one of hope, as they possess the grace of hope and a well-founded expectation of better things than what they experienced in this world. Although their hope may seem shallow at the time of death, they still have enough to entrust their eternal interests to the Lord Jesus Christ.

DOCTRINE 1: The wicked, when they die, are driven away in their wickedness and in a state of hopelessness.

In addressing this doctrine, I will discuss how and in what sense the wicked are "driven away in their wickedness" at death. I will also prove the hopelessness of their state at death. Finally, I will apply these teachings.

I. How and in what sense are the wicked "driven away in their wickedness"? To understand this, we must consider three aspects. First, the wicked are taken away suddenly, without warning. Not all wicked individuals die suddenly, nor does a sudden death necessarily imply wickedness. However, death often comes unexpectedly, surprising them just as the flood surprised the people of the old world, despite being warned beforehand. Death seizes them like a creditor seizing a debtor, dragging them to their place of imprisonment, Psalm 55:15. It arrives when they least expect it, like a thief entering through a window while they are preoccupied with worldly thoughts. Secondly, the unregenerate person is forcibly removed from this world. Driving is a violent action. They are "chased out of the world" (Job 18:18). Although they may desire to stay, death drags them away like a criminal being led to execution. They sought no other portion than the profits and pleasures of this world, and their departure is a result of being driven away against their will.

Question: "Can a wicked person be willing to die?" Answer: They may express willingness to die, but there are only three situations in which they demonstrate such willingness. First, in a fit of passion due to impatience with a troublesome situation. In such instances, their desire to be gone is momentary, and if death were to come at that moment, they would quickly reveal their lack of earnestness. Second, when they are overwhelmed by despair. Saul took his own life, and Spira wished to be in hell to experience the full extent of what he believed he deserved. In these cases, individuals may seek death, but it eludes them. However, the violence they experience due to the terrors of God is frightful. Third, when they dream of happiness after death. Foolish virgins, deluded about their true state, may be willing to die, unaware of the sorrow awaiting them. Many die in darkness while sleeping, appearing peaceful on the surface but heading towards eternal damnation.

Thirdly, the unregenerate person is taken away irresistibly. They must go, even against their will. Death brooks no refusal or delay. Despite the physician's assistance, the groans of friends, the cries of spouse and children, and the individual's own efforts to cling to life, their soul is demanded, and they have no choice but to leave this world. Even if they have not yet lived half their expected lifespan, death will not wait. If they refuse to submit, they will be broken. If they resist, the house will collapse around them. They cannot stay. Although they may desire to do so, they have no choice. The soul and body embrace one another, but death arrives like a whirlwind, tearing them apart. Death takes their spirit, and they are left with no place to rest except in a bed of fire and brimstone. They may fight, but they cannot retain their spirit.

Death renders their state utterly and irreversibly hopeless. Once death arrives, there is no chance to rectify or amend matters. You see, 1. Time, once gone, can never be reclaimed. No amount of cries, tears, sacrifices, or suffering can bring back lost time. Even if the wicked man were to weep tears of blood or groan for countless ages, time would not return. The sun will not pause its course for the lazy person to wake up and embark on their journey. And once the sun sets, they should not expect the night to transform into day for their sake. Instead, they will dwell through the endless night of eternity with the time they had left. 2. There is no returning to this life to correct past mistakes. This life is a period of probation and trial that ends with death. Once we die, there is no coming back to this life again. We live only once, and we die only once. Death takes the wicked person to "his own place" (Acts 1:25). This life is our day of work, and death marks the end of our day and our work. We might entertain the idea that the wicked could have some hope in their death if, after death opens their eyes, they could return to life and have one more chance to experience a Sabbath, receive an offer of Christ, have a single day, or even just one more hour to make peace with God. However, "man lieth down, and riseth not till the heavens be no more; they shall not awake, nor be raised out of their sleep" (Job 14:12). 3. In the afterlife, individuals have no means to rectify their ruined state and condition, no matter how fervently they desire it. "For there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest" (Ecclesiastes 9:10). In this life, one can flee from the impending wrath and find refuge. But once death has accomplished its work, "the door is shut." There are no further offers of mercy or pardons. Once the tree has fallen, it remains there.

Take time to carefully ponder what has been said, and let me exhort you:

First, be cautious not to entertain hopes of heaven unless they are founded on a solid and secure foundation. Tremble when you consider how death sweeps away fair hopes of happiness, much like cobwebs. Many have had their hopes abruptly cut off when they believed they were on the threshold of heaven, only to find themselves carried by devils into the company of the damned in hell, to a place of torment and horror. I implore you to beware of the following: 1. Hoping on ground that has never been cleared. A wise builder digs deep (Luke 6:48). Have your hopes of heaven never been shaken? Have you always possessed unwavering hope? Unfortunately, this may indicate that your hope is built upon an unstable foundation. Perhaps you have only repaired some breaches in the old structure of your hope, relying on your own ways and means. I assure you that, no matter how impressive your hope may appear, it is not trustworthy unless you have demolished your old hopes and built upon an entirely new foundation. 2. Beware of a hope that shines brightly in the darkness but loses its lustre when exposed to the light of God's word. When examined and tested against divine revelation, such a hope may falter. John 3:20-21 states, "For every one that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doth the truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." A hope that cannot withstand the scrutiny of Scripture, that crumbles when subjected to the truth of God's Word, is nothing but an illusion, not a genuine hope. God's Word always supports the graces of His Spirit and opposes deception. 3. Beware of a hope that lacks support from scriptural evidence. Many harbor hopes without any genuine grounds in Scripture. You may hope that all will be well with you after death, but on what word of God have you based this hope (Psalm 119:49)? What scriptural evidence can you provide to prove that your hope is not the hope of a hypocrite? After impartial self-examination, as in the sight of God, what have you found within yourself that the Word of God determines to be a sure evidence of possessing eternal life? Countless individuals have been ruined by hopes that lack support from Scripture. People cling stubbornly to these hopes, but death will demolish them, leaving the self-deceived utterly hopeless. 4. Beware of a hope for heaven that does not transform and prepare you for heaven, a hope that fails to make your soul more holy. 1 John 3:3 states, "Every man that hath this hope in him purifieth himself, even as he is pure." The hope of many individuals primarily revolves around escaping pain and torment in the afterlife, rather than aspiring to true happiness whose nature is not understood and discerned. Consequently, their hope remains dormant and unproductive, lacking the power to inspire mortification and a heavenly life. They are so far from truly hoping for heaven that, if they express their genuine sentiments, their fear rather than hope prevails when it comes to departing this world for any other place. The glory of the heavenly city fails to attract their hearts, and they do not lift their heads with joy in anticipation of reaching it. If they truly possessed the hope of the marriage day, like the bride, the "Lamb's wife," they would be actively preparing themselves for it (Revelation 19:7). However, their hopes are fostered by their own sloth, and their sloth is nurtured by their hopes. I urge you, sirs, to beware of these hopes! Uproot them now and build upon a new foundation, lest death leaves not one stone of them upon another, and you are left without hope forever.

Secondly, sinners, hasten out of your wickedness, your sinful state, and your wicked life if you do not want to be driven away in your wickedness at the moment of death. Reflect upon the grim fate of the wicked, as depicted in the text. I understand that the death of the wicked varies in its circumstances, but what they all share in common is being driven away in their wickedness. Some die with resolute defiance, scorning fear. Some die in raging despair, consumed by horror, as if already in hell. Others die in sullen despondency, oppressed by fears, their hearts sinking at the recollection of misspent time and the vision of eternity. They lack the capacity or motivation to do anything for their own relief. Still, others die in a state of numbness, living and dying like beasts, without any concern for their eternal state. They may groan under physical distress, but they are oblivious to the peril of their souls. Speaking to them is as futile as speaking to a stone, for nothing said to them can move or teach them. Discoursing with them about the joys of heaven or the torments of hell is like plowing on a rock or beating the air. Some die like the foolish virgins, deluded by dreams of heaven, their foreheads shielded from the fears of hell by presumptuous hopes of heaven. The task of those who seek to be of help to them is not to address doubts about the state of their souls but to expose their false hopes. Regardless of how the unconverted person dies, they are "driven away in their wickedness." It is a dreadful plight! Allow the contemplation of such a horrific departure from this world to compel you to flee to Jesus Christ, the all-sufficient Savior, the almighty Redeemer. Let it move you to abandon your wickedness and embrace holiness of heart and life. Although you may consider wickedness pleasurable, you cannot deny that dying in wickedness is bitter. If you do not forsake it in time, you will continue in your wickedness and proceed to hell, its rightful abode, where it will be firmly established. When you pass from this world, all your sins, from the first to the last, will surround you, cling to you, and accompany you to the next world like furious tormentors.

Thirdly, be concerned for others, particularly your relatives, that they may not remain in their sinful state but be brought into a state of salvation, lest they too be driven away in their wickedness at death. Think of what lengths you would go to prevent any of your friends from meeting an untimely and violent death. Yet, do you not see them at risk of being driven away in their wickedness? Is not death approaching them, even the youngest among them? And are they not still strangers to true Christianity, remaining in the same state they were born into? Hurry to rescue them from the fire, lest they be consumed. The death of loved ones often leaves a sting in the hearts of those left behind because they did not do for their souls what they had the opportunity to do, and now that opportunity is forever lost.

DOCTRINE II. The state of the godly in death offers hope. We have explored the dark side of the cloud that looms over the ungodly as they depart from this world. Now let us turn our gaze to the bright side, shining upon the godly as they enter their eternal state. As I expound upon this subject, I will affirm this doctrine, address an objection to it, and conclude with some practical reflections.

To provide confirmation, let it be noted that although the passage from this world through death may appear terrifying to poor mortals, and the consequences of failure in it undoubtedly dire, the following circumstances make the state of the godly in death both happy and hopeful.

They have a trustworthy and good Friend awaiting them in the other world. Jesus Christ, their greatest Friend, is the Lord of the land to which death carries them. Just as Joseph sent wagons to bring his father Jacob down to Egypt, saying, "God has made me lord over all Egypt," (Genesis 45:9), and Jacob's spirit was revived when he saw the wagons, resolving to undertake the journey, so too, when the Lord calls a godly person out of the world, He sends them glad tidings and extends a kind invitation into the other world. Upon seeing the wagon of death that comes to carry them there, their spirit must surely be revived, for they have faith to believe in the joyful news. Indeed, there is a weighty trial they must undergo—the judgment after death. However, the case of the godly is entirely hopeful, for the Lord of the land is their husband, and their husband is the judge. "The Father has entrusted all judgment to the Son" (John 5:22). Surely, the case of the wife is hopeful when her own husband serves as her judge, especially a husband who abhors divorce. No husband is as loving and tender towards his spouse as the Lord Christ is towards His. One can hardly imagine a land that a wife would not willingly go to if her husband were the ruler and judge. Furthermore, their judge is their advocate (1 John 2:1), and they need not fear being condemned or cast aside. How could they think that the very one who pleads their cause would pass judgment against them? Moreover, their advocate is their Redeemer; they have been "redeemed with the precious blood of Christ" (1 Peter 1:18-19). When He pleads for them, He is advocating for His own cause. Though an advocate may neglect the interests of the one who employs him, he will surely do everything in his power to defend his own rights, which he has purchased with his own money. Will not their advocate, then, defend the purchase made with His own blood? Above all, their Redeemer is their head, and they are His members (Ephesians 5:23, 30). Even if someone were foolish enough to let their own purchase go without standing up to defend their rights, they would never part with a limb of their own body. Thus, is not the state of the godly in death hopeful, considering their close connection and alliance with the Lord of the other world, who holds "the keys of hell and of death"?

They shall experience a safe passage to the other world. While they must pass through "the valley of the shadow of death," which may seem dark and gloomy, it will be a valley of hope to them. They will not be driven through it as if in danger, but they will journey in perfect safety, fearing no evil (Psalm 23:4). Why should they fear? They have the Lord of the land's safe-conduct, sealed with His own blood—the blessed covenant that provides comfort on their deathbed (2 Samuel 23:5). Even if their own house is not as they would have it with God, they possess an everlasting covenant ordered in all things and sure, which is their salvation and their heart's desire. Who, then, can harm them? It is safe to ride in Christ's chariot both in life and in death. They have honorable attendants, a guard of angels, surrounding and encamping about them throughout their lives, and surely they will not abandon them in the hour of death. These blessed ministering spirits attend to the Lord's bride and will undoubtedly escort her safely to His house. As friends solemnly stand by the dying saint's bedside, waiting to witness their last breath, angels eagerly await the arrival of the soul to carry it into Abraham's bosom (Luke 16:22). The captain of the saint's salvation is the captain of this holy guard. He guided them unto death, and He will guide them through it as well (Psalm 23:4). They can cross the river without fear, confident that it will not overflow them, and they can walk through the fire without being burned by it.

Death cannot harm them; it cannot even harm their bodies. Though it separates the soul from the body, it cannot separate the body from the Lord Jesus Christ. Even in death, they are asleep in Jesus (1 Thessalonians 4:14). They remain members of Christ even in the grave. Their dust is precious, laid up in the grave as in their Lord's treasury. They rest in the grave, like precious fruit waiting to be brought forth at the resurrection. Just as a farmer has grain stored in the barn as well as grain sown in the ground, considering the latter more precious because of the anticipated increase, so too are the dead bodies of the saints valued by their Savior. They are sown in corruption to be raised in incorruption, sown in dishonor to be raised in glory (1 Corinthians 15:42-43). Death cannot harm their souls either. It is like the voyage of Paul and his companions, as recorded in the book of Acts. The ship was destroyed, but the passengers safely reached the land. When a dying saint's speech ceases, their eyes close, and their last breath is drawn, their soul departs into the heavenly paradise, leaving the body to return to the earth but with the joyful hope of being reunited at the glorious resurrection. But how can death harm the godly? It is a defeated enemy. If it casts them down, it is only to raise them up more glorious. "Our Savior Jesus Christ has abolished death" (2 Timothy 1:10). Death has lost its power; it is but a mere shadow that may frighten but cannot harm the saints. It is merely the shadow of death to them, not death itself. Their dying is like dying or somewhat resembling it. The apostle tells us, "It is Christ who died" (Romans 8:34). Stephen, the first Christian martyr, though stoned to death, fell asleep (Acts 7:60). Certainly, the nature of death has been completely changed with regard to the saints. It is not to them what it was to Jesus Christ, their head. It is not the venomous, destructive force enveloped in the curse of the first covenant: "In the day that you eat of it, you shall surely die" (Genesis 2:17). Death comes to the godly without a sting. They may meet it with the greeting, "O death, where is your sting?" Is this Mara? Is this bitter death? Death went out into the world in full force when the first Adam opened the door to it, but the second Adam has rendered it empty for His own people. A dying day is, in itself, a day of joy for the godly. It is their day of redemption, when captives are set free, when prisoners are released. It is the day when pilgrims return home from their pilgrimage, when heirs of glory return from their journey to their own country and their Father's house, entering into the actual possession of the glorious inheritance. It is their wedding day—the time of espousals. Yet, on that day, the marriage is consummated, and a never-ending wedding feast begins. Therefore, is not the state of the godly in death hopeful?

Objection: "But if the state of the godly in their death is so hopeful, why is it that many of them, when dying, are filled with fears and have little hope?" Answer: It must be acknowledged that not all saints die in the same manner. There is diversity among them, just as there is among the wicked. However, even the worst case of a dying saint is indeed a hopeful one. Some die triumphantly, with full assurance of faith. As the apostle Paul declared, "The time of my departure has come. I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness" (2 Timothy 4:6-8). They taste the joys of heaven while still on earth and begin to sing the songs of Zion even in a foreign land. Others die with a solid reliance on their Lord and Savior. Though they may not sing triumphantly, they can confidently say, "The Lord is my God." Though they may not triumph over death as Simeon did when holding the infant Jesus in his arms and saying, "Lord, now let your servant depart in peace, according to your word; for my eyes have seen your salvation" (Luke 2:29-30), they can say with dying Jacob, "I have waited for your salvation, O Lord" (Genesis 49:18). The left hand of the Lord is under their head, supporting them, even if His right hand does not embrace them. They firmly believe, even if they are not filled with joy in their belief. They can rely on the covenant and cling to the promises, even if their circumstances with God are not as they would desire. However, the dying day of some saints may be like the day mentioned in Zechariah 14:7, neither day nor night. They may die in the midst of doubts and fears, seemingly setting in a cloud and entering heaven in a mist. They may depart from this life without the sun, never experiencing a spiritual high until death strips it away from them. They may journey to heaven through the borders of hell, pursued by the devouring lion right up to the gates of the new Jerusalem. They may resemble a ship on the verge of shipwreck, yet miraculously reaching the harbor safely. As the apostle Paul wrote, "If anyone's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire" (1 Corinthians 3:15). There is safety amidst their fears, while there is danger in the strong confidence of the wicked. Even in their greatest sorrows, there is a blessed seed of gladness. "Light is sown for the righteous, and joy for the upright in heart" (Psalm 97:11).

Nowadays, saints can experience confusion and distress during their final moments because, although they are true Christians, they are still human beings with emotions. Death is inherently daunting, regardless of its appearance. Its stern countenance towards mortals is bound to make them recoil. Additionally, saints are especially self-conscious. They contemplate eternity and the judgment more deeply than others. For them, dying is a weightier matter than most people realize. They possess a greater understanding of the deceitfulness of the heart and the subtleties of human depravity. Thus, they may struggle to maintain hope on their deathbed, while others pass away peacefully, like sheep to the slaughter. Furthermore, Satan, who cunningly sustains the hopes of hypocrites, will go to great lengths to disturb the peace and intensify the fears of the saints. Lastly, the distressed state of mind and unfavorable circumstances in which death sometimes seizes a true Christian can cause this confusion. Though being in a state of grace ensures their ultimate safety, there is still a need for their spirit to be in good condition in order to be adequately prepared and die comfortably.

Consequently, there are three scenarios in which death cannot help but be highly uncomfortable for a child of God. First, if death comes while the guilt of a particular unrepented sin burdens their conscience, it causes great consternation. This was the case for many of the Corinthian believers, as mentioned in 1 Corinthians 11:30: "That is why many of you are weak and ill, and some have died." If a person is taken by surprise by death while carrying the weight of an unpardoned sin, it is bound to cause immense distress. Second, when death catches them off guard, like the frightful cry in the middle of the night for sleeping virgins. It is comparable to a person sleeping in a crumbling house who only awakens when the timbers begin to crack and stones start falling around them. They may manage to escape safely, but not without fearing being crushed by the collapsing structure. Similarly, when a Christian has been living in a state of complacency and backsliding, and only wakes up when death arrives at their bedside, it is not surprising that they experience a fearful awakening. Third, when they have lost sight of their assurance of salvation in Christ and cannot produce evidence of their claim to heaven. Facing death without clear evidence of their eternal life is challenging. It is difficult to traverse the dark valley without the guiding light of the Lord. It is a terrifying venture to embark on the journey into eternity without any certainty of where they will end up, whether in heaven or hell.

Nevertheless, the state of the saints in death is always inherently hopeful. The presumptuous hopes of the ungodly cannot make their state hopeful, nor can the fears of a saint make their state hopeless. God judges according to the truth, not based on people's opinions. Therefore, the saints can never be entirely without hope, just as they can never be entirely without faith. Their faith may be weak, but it never fails, and their hope may be low, but they will always have hope until the end. Even when the godly appear to be overwhelmed by doubts and fears, there is still hope present, which motivates them to reach out and grasp the tree of life growing on the banks of the river, as described in Jonah 2:4: "Then I said, 'I am driven away from your sight; yet I shall again look upon your holy temple.'"

This brings comfort to the godly, assuaging their fear of death. A godly person may be considered happy even before their death because, regardless of what befalls them in life, they will certainly find happiness in death. Those who are in Christ, true Christians, can find hope in their end. This hope can provide solace against the fears that arise from the contemplation of death. I will now address some specific cases briefly:

Case 1: Some saints may be uneasy about the prospect of death, uncertain about what will happen to their family when they are gone. The righteous can have hope for themselves and their families. Even if they currently have little to live on, as many of God's chosen ones have experienced, they can confidently entrust their family to a covenant God who will take care of them.

Case 2: The fear of being separated from dear friends and not being able to partake in the blessed ordinances of the Lord is a valid concern. However, death will reunite them with their best Friend, the Lord Christ. The friends left behind will be reunited in heaven, and there will be no more separation. Though death takes them away from earthly temples, it brings them to the heavenly temple. It extinguishes their earthly candle but leads them to a place without darkness, where an eternal day awaits.

Case 3: Some may struggle with the idea of having sufficient assurance of their genuine conversion and being a true Christian. In such cases, they should increase their diligence in making their calling and election sure. They should strive for growth in knowledge, walk closely with God, engage in self-examination, and earnestly pray for the Holy Spirit's guidance. By diligently pursuing their spiritual concerns, even if their life feels uncertain, they may find light at evening time.

Case 4: Concerns about spiritual decline are valid. While it is possible for a godly person to find peace in such circumstances, it is uncommon. Typically, a cry comes to awaken sleeping virgins before death arrives. Just as Samson ground at the mill until his strength returned, those experiencing spiritual decline should stir themselves up to strengthen what remains. By doing so, they can minimize their fear by being awakened from spiritual slumber before death approaches, and they should not waste time as they do not know when death may strike.

Case 5: The fear of the unknown realm of spirits is understandable. However, the Lord Christ, their best friend, reigns over that realm. Abraham's bosom extends its kindness even to those who have never seen his face. After death, the soul gains the ability to converse with the blessed inhabitants of that world. The spirits of the righteous were once like their own spirits, and the angels, though superior in nature, are servants of the Lord and fellow servants to the saints.

Case 6: The pains of death may be terrifying, but they are less dreadful than the pains of conscience caused by guilt and the apprehension of divine wrath. Each pang of death brings sin closer to its end, and with the last breath, the body of sin breathes its last. The pains of death are fleeting, and the Lord God will support and not forsake them.

Case 7: The fear of being cut off prematurely in the prime of life is valid. However, it should be seen as an advantage, as it delivers them from the evil to come. An early departure from this world prevents further sin and misery. Those who receive the remaining years of their life in Immanuel's land have no cause for complaint.

Case 8: The fear of sudden death is understandable. While sudden death is a possibility, it cannot catch them out of Christ, and therefore, it cannot condemn them to the prison of hell. Sudden death may expedite their journey to heaven but cannot harm them.

Case 9: Dying without the exercise of reason is a possibility for a child of God. However, this poses no danger to their eternal state. Disease may rob them of reason, but not of their faith. Just as a person embarking on a long voyage may board the ship while sleeping, unaware of their surroundings until they awaken on the vessel, the godly who die in such a state may die uncomfortably but not unsafely.

Case 10: Naturally timid individuals may find the thoughts of death terrifying. Paradoxically, the more one contemplates death, the less frightening it becomes. By familiarizing themselves with death through frequent meditation, they can alleviate their fears. By focusing on the positive aspects, such as the city with foundations or the hope found in Christ, they can find comfort in the face of death. They should also reflect on the body of sin and death, the interruptions in communion with God, and the glory that awaits on the other side of death. Such reflections can help overcome slavish fear.

It is unfortunate that saints often cling to life when they should always be prepared to embrace death. Considering everything, it should be expected that every child of God, every regenerated person, would echo the sentiments expressed by Job: "I loathe it; I would not live always" (Job 7:16). To cultivate this mindset, consider the following additional thoughts.

Consider the sinfulness that accompanies life in this world. While you are alive here, you sin and witness others sinning. You breathe contaminated air and reside in a place of pestilence. Is it not reasonable to detest such a life? 1. Your own plague sores fester upon you. Does not the sin of your nature cause you daily groaning? Are you not aware that although the cure has begun, it is far from complete? Has not the leprosy penetrated the walls of the house, which cannot be eradicated without tearing it down? Is not your nature so corrupted that only the separation of soul from body can eliminate the disease? Do you not have sores on the outside as well as sickness within? Do you not leave marks of your pollution on everything you touch? Are not all your actions tainted and marred by defects and imperfections? Who, then, should be enamoured with life except those whose sickness is their health, and who take pride in their shame? 2. The repulsive sores of others are always in your sight, no matter where you go. The follies and wickedness of humanity are evident everywhere and create an unpleasant scene. This sinful world is an unsightly gathering, an unpleasant crowd where the most loathsome are the most numerous. 3. Do not your own sores often resurface after healing? Frequent relapses should cause a decline in our fondness for this life. Constantly struggling and repeatedly falling into the mire is wearisome. Do you not sometimes long for a cold death to effectively cool the heat of these lusts, which ignite even after a flood of godly sorrow has washed over them? Do you not occasionally infect others, and are you not infected by others? There is no society in the world in which every member does not occasionally place a stumbling block before the rest. Even the best carry within them the tinder of a corrupt nature, which they cannot be rid of while alive, and which is susceptible to ignition at all times and in all places. Moreover, they are prone to inflame others and become occasions of sin. Undoubtedly, these factors are likely to embitter this life for the saints.

Consider the misery and troubles that accompany it. Rest is desirable but cannot be found on this side of the grave. Troubles plague all individuals in this life. This world is a sea of trouble where one wave rolls upon another. Those who believe they are beyond the reach of trouble are mistaken. No state or change of life is exempt from it. Even the crowned head is surrounded by thorny cares. Often, honor leads to deep disgrace, and riches are often kept to the detriment of their owners. The most beautiful rose has thorns, and the heaviest cross is sometimes concealed within the greatest earthly comfort. Spiritual troubles afflict the saints in this life. They resemble travelers journeying on a cloudy night, where the moon occasionally emerges from one cloud only to hide again under another. It is no wonder they long for their journey to end. The sudden fluctuations to which even the best disposition of the spirit is susceptible, the perplexing doubts, overwhelming fears, fleeting joys, and enduring sorrows, which are inherently connected to this present life, inevitably create in the saints a desire to be with Christ, which is far superior.

Consider the significant imperfections that accompany this life. While the soul resides in this mortal body, bodily needs are numerous, constantly demanding attention. The mud walls of this dwelling must be repaired and patched daily until the clay cottage eventually collapses for good. Eating, drinking, sleeping, and the like are, in themselves, menial tasks for a rational being and are regarded as such by a soul born of heaven. They serve as reminders of imperfection and, as such, are unpleasant to a mind aspiring to the life and immortality revealed through the gospel. If this state of affairs were to continue indefinitely, it would be exceedingly burdensome. Does not the gracious soul often find itself yoked to the body, unable to keep pace with it? When the spirit is willing, the flesh is weak. When the soul yearns to ascend, the body acts as a hinderance, akin to a stone tied to the foot of a bird attempting to fly. The truth is, O believer, that your soul in this body is, at best, like a diamond in a ring, where much of its brilliance is obscured. It is deeply submerged in the vile clay until relieved by death.

I conclude this discussion with a few guidelines on how to prepare for death so that we may die comfortably. Here, I do not speak of the habitual preparation for death, which a true Christian, by virtue of their gracious state, never lacks from the moment they are born again and united with Christ. Instead, I refer to actual preparation, or readiness, with regards to one's specific circumstances, frame of mind, and disposition. The lack of such preparation renders even a saint ill-suited to face death.

First, make it your constant endeavor to maintain a clean conscience, "a conscience free from offense toward God and man" (Acts 24:16). Beware of having an ongoing dispute with God on account of some iniquity cherished in your heart. Just as an upright individual about to leave their homeland settles accounts with those they have dealt with and devises methods to pay off their debts in due time, lest they be regarded as bankrupt and pursued by an officer as they depart, so too does guilt weighing on the conscience become a source of fear and sting sharply when death looms before the guilty party. That is why many, even among God's children, passionately desire and eagerly wish to live longer in order to do what they ought to have done before. Therefore, walk closely with God, be diligent, strict, and precise in your conduct. Beware of loose, careless, and disorderly behavior if you wish to avoid storing up anguish and bitterness of spirit for your dying moments. And because, due to the lingering weakness in our present state of imperfection, we all stumble in many ways, renew your repentance daily and continually wash in the Redeemer's blood. As long as you are in the world, you will need to cleanse your feet (John 13:10), that is, repeatedly apply the blood of Christ to purge your conscience from the guilt of daily failures. May death find you at the fountain, and if so, it will find you ready to respond to its call.

Second, remain vigilant, eagerly anticipating your change, "like servants waiting for their master to return from a wedding banquet, so that when he comes and knocks, they can immediately open the door for him" (Luke 12:36). Beware of "slumbering and sleeping while the bridegroom delays." To be awakened from spiritual slumber by a sudden call to transition into the next world is a deeply unsettling experience. However, those who await the coming of their Lord daily will receive the grim messenger with comfort, for they behold Him ushering in the One whom they can confidently proclaim as "my God, whom I have waited for." The path to dying comfortably is to die daily. Make frequent attempts, as it were, to die. Familiarize yourself with death by frequently visiting the grave through serious contemplation. This was Job's practice (Job 17:13-14), and you should follow suit. When death arrives, you will have nothing to do but lie down. "I have said to corruption, 'You are my father,' and to the worm, 'You are my mother and my sister.'" Speak these words as well, and you will be better prepared to go to their abode. Regularly reflect on your conduct and consider the kind of life you desire to be found in when death calls you. Act accordingly. When performing your duties in life or engaging in acts of worship, remind yourself that this may be the last opportunity and therefore do it as if you will never have another chance. When you lie down at night, compose your spirit as if you will not awaken until the heavens cease to exist. And when you awaken in the morning, consider that new day as your last and live accordingly. Surely that night is approaching that you will never see the morning of, or that morning that you will never see the night of. However, you do not know which morning or night it will be.

Third, dedicate yourself to weaning your heart from the world. Just as a person preparing to go abroad busies themselves with bidding farewell to their loved ones, let the attachments to earthly pleasures be loose around you so that they can be easily let go when death arrives to carry you away to another world. Moderate your affections for the lawful comforts of life; do not allow your heart to be overly captivated by them. It would be unwise for a traveler to become so enamored with the conveniences of the inn where they lodge that their necessary departure from it becomes grievous. "Eat with trembling, and walk through the world as pilgrims and strangers." As the grain is harvested when it departs from the ground, and as the ripe fruit falls easily from the tree, so too does a heart truly weaned from the world become prepared for death, which will then be easier to face. A heart disentangled from the world is a heavenly heart. When our heart is already in heaven, we are ready for heaven (Matthew 6:21).

Fourth, diligently gather and accumulate evidence of your entitlement to heaven to support and comfort you in the hour of death. Neglecting this task diminishes the joy and solace that some Christians could otherwise experience in their final moments. Therefore, frequently examine yourself regarding your spiritual state so that hidden and unnoticed evidence may be brought to light and acknowledged. To engage in this task effectively, approach it solemnly and earnestly. Set aside dedicated time for it. After fervent prayer to God through Jesus Christ, seeking the enlightening influence of the Holy Spirit, which enables you to understand His Word and recognize His work in your soul, examine yourself before the tribunal of your own conscience so that you may judge yourself in this weighty matter.

And first of all, establish the marks of a regenerated state based on the word of the Lord. Refer to specific texts for this purpose, such as Proverbs 8:17, "I love those who love me." Compare it with Luke 14:26, "If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple." Also, consider Psalm 119:6, "Then I shall not be put to shame, having my eyes fixed on all your commandments." And Psalm 18:23, "I was blameless before him, and I kept myself from my guilt." Compare this with Romans 7:22-23, "For I delight in the law of God, in my inner being, but I see in my members another law waging war against the law of my mind." Additionally, 1 John 3:3 states, "And everyone who thus hopes in him purifies himself as he is pure." Furthermore, Matthew 5:3 proclaims, "Blessed are the pure in heart, for they shall see God." Lastly, Philippians 3:3 declares, "For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh." The essence of the evidence derived from these texts lies in this: a genuine Christian loves God for who He is, not just for His blessings. This love is supreme, surpassing all other affections for individuals and things. A true Christian regards God's commands with reverence and impartiality. They strive against the sin that easily entangles them. They approve and love the holy law, even when it confronts their cherished desires. Their hope of heaven motivates them to pursue universal holiness, aiming for perfection even though it cannot be fully attained in this life. They serve the Lord not only in acts of worship but in their entire conduct, and in both realms, their service is characterized by spiritual principles, motives, aims, and ends. However, they do not place their trust in themselves but rely on Christ and His fullness. Their confidence is rooted in Christ alone, both for justification and acceptance before God and for sanctification as well. Anyone who possesses these traits has a rightful claim to heaven according to the Word. It is beneficial and profitable to mark such texts for this specific purpose as you come across them while reading the Scriptures or listening to sermons. Once the marks of a regenerated state have been established, impartially examine and test your own hearts by them, in the sight of God, relying on Him for spiritual discernment to determine whether these marks are present within you or not. When you find them, deliberately and clearly conclude that you have been regenerated and have a rightful claim to heaven. In this way, you can gather evidence. However, be sure to turn to God in Christ through earnest prayer for the testimony of the Spirit, whose role is to "bear witness with our spirit that we are children of God" (Romans 8:16). Additionally, carefully observe how providence unfolds in your life and consider how your soul responds to its various stages. Compare both with the doctrines, promises, threats, and examples found in Scripture. In doing so, you will discern if the Lord is dealing with you as He typically does with those who love His name and if you are following in the footsteps of the flock. This can provide you with comforting evidence. Walk cautiously and attentively, and the Lord will reveal Himself to you, as promised in John 14:21, "Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him." However, attempting self-examination without living a disciplined and upright life will prove futile. Lastly, diligently carry out the tasks assigned to you during your day and generation. "David, after he had served the purpose of God in his own generation, fell asleep" (Acts 13:36). God has assigned us specific tasks of this nature that must be completed before our time for work is over. Ecclesiastes 9:10 advises, "Whatever your hand finds to do, do it with your might, for there is no work or thought or knowledge or wisdom in Sheol, to which you are going." Galatians 6:10 instructs, "So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith." Just as a passenger who boards a ship and realizes that they neglected to finish important business on land will feel uneasy, reflecting on neglected seasons and missed opportunities in the hour of death will surely trouble a Christian. Therefore, diligently and promptly perform whatever is incumbent upon you for the honor of God and the good of others, whether it is the duty of your station or a unique opportunity placed in your hands, if you desire to die comfortably.

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