XLVI. Our good or evil estate after death dependeth most upon the quality of our lives. Yet somewhat there is why a virtuous mind should rather wish to depart this world with a kind of treatable dissolution, than to be suddenly cut off in a moment; rather to be taken than snatched away from the face of the earth.
Death is that which all men suffer, but not all men with one mind, neither all men in one manner. For being of necessity a thing common, it is through the manifold persuasions, dispositions, and occasions of men, with equal desert both of praise and dispraise, shunned by some, by others desired. So that absolutely we cannot discommend, we cannot absolutely approve, either willingness to live or forwardness to die.
And concerning the ways of death, albeit the choice thereof be only in his hands who alone hath power over all flesh, and unto whose appointment we ought with patience meekly to submit ourselves (for to be agents voluntarily in our own destruction is against both God and nature); yet there is no doubt but in so great variety, our desires will and may lawfully prefer one kind before another. Is there any man of worth and virtue, although not instructed in the school of Christ, or ever taught what the soundness of religion meaneth, that had not rather end the days of this transitory life as Cyrus in Xenophon, or in Plato Socrates are described, than to sink down with them of whom Elihu hath said, Momento moriuntur1, “there is scarce an instant between their flourishing and their not being?” But let us which know what it is to die as Absalon or Ananias and Sapphira died, let us beg of God that when the hour of our rest is come, the patterns of our dissolution may be Jacob2, Moses3, Josua4, David5; who leisurably ending their lives in peace, prayed for the mercies of God to come upon their posterity; replenished the hearts of the nearest unto them with words of memorable consolation; strengthened men in the fear of God; gave them wholesome instructions of life, and confirmed them in true religion; in sum, taught the world no less virtuously how to die than they had done before how to live.
To such as judge things according to the sense of natural men and ascend no higher, suddenness because it shorteneth their grief should in reason be most acceptable. That which causeth bitterness in death is the languishing attendance and expectation thereof ere it come. And therefore tyrants use what art they can to increase the slowness of death. Quick riddance out of life is often both requested and bestowed as a benefit. Commonly therefore it is for virtuous considerations that wisdom so far prevaileth with men as to make them desirous of slow and deliberate death against the stream of their sensual inclination, content to endure the longer grief and bodily pain, that the soul may have time to call itself to a just account of all things past, by means whereof repentance is perfected, there is wherein to exercise patience, the joys of the kingdom of heaven have leisure to present themselves, the pleasures of sin and this world’s vanities are censured with uncorrupt judgment, charity is free to make advised choice of the soil wherein her last seed may most fruitfully be bestowed, the mind is at liberty to have due regard of that disposition of worldly things which it can never afterwards alter, and because6 the nearer we draw unto God, the more we are oftentimes enlightened with the shining beams of his glorious presence as being then even almost in sight, a leisurable departure may in that case bring forth for the good of such as are present that which shall cause them for ever after from the bottom of their hearts to pray, “O let us die the death of the righteous, and let our last end be like theirs7.” All which benefits and opportunities are by sudden death prevented.
And besides forasmuch as death howsoever is a general effect of the wrath of God against sin, and the suddenness thereof a thing which happeneth but to few; the world in this respect feareth it the more as being subject to doubtful constructions, which as no man willingly would incur, so they whose happy estate after life is of all men’s the most certain should especially wish that no such accident in their death may give uncharitable minds occasion of rash, sinister, and suspicious verdicts, whereunto they are over prone; so that whether evil men or good be respected, whether we regard ourselves or others, to be preserved from sudden death is a blessing of God. And our prayer against it importeth a twofold desire: first, that death when it cometh may give us some convenient respite; or secondly, if that be denied us of God, yet we may have wisdom to provide always beforehand that those evils overtake us not which death unexpected doth use to bring upon careless men, and that although it be sudden in itself, nevertheless in regard of our prepared minds it may not be sudden.
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Footnotes
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Job xxxiv. 20. ↩
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Heb. xi. 21. ↩
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Deut. xxxiii. ↩
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Josh. xxiv. ↩
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1 Kings ii. ↩
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Cypr. de Mortal. [i. 162. (c. 15.) “Pavore mortalitatis et temporis accenduntur tepidi, constringuntur remissi, excitantur ignavi, desertores compelluntur ut redeant, gentiles aguntur ut credant, vetus fidelium populus ad quietem vocatur, ad aciem recens et copiosus exercitus robore fortiore colligitur, pugnaturus sine metu mortis cum prælium venerit, qui ad militiam tempore mortalitatis accedit. Quid deinde illud, fratres dilectissimi, quale est, quam pertinens, quam necessarium, quod pestis ista et lues, quæ horribilis et feralis videtur, explorat justitiam singulorum, et mentes humani generis examinat … . an feroces violentiam suam comprimant, an rapaces avaritiæ furentis insatiabilem semper ardorem vel metu mortis extinguant, an cervicem flectant superbi, an audaciam leniant improbi, an pereuntibus caris, vel sic aliquid divites indigentibus largiantur, et donent sine hærede morituri. Ut nihil aliud mortalitas ista contulerit, hoc Christianis et Dei servis plurimum præstitit, quod martyrium cœpimus libenter appetere, dum mortem discimus non timere. Exercitia sunt nobis ista, non funera; dant animo fortitudinis gloriam, contemtu mortis præparant ad coronam.” … . and p. 163. (c. 19.) “Audivit frater noster et collega moriturus quod cæteris diceret. Nam qui moriturus audivit, ad hoc audivit ut diceret. Audivit non sibi ille, sed nobis. Nam quid sibi disceret jam recessurus? Didicit immo remanentibus… .”] ↩
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Numb. xxiii. 10. ↩