Hence the beautiful saying of the wise woman of Thecua: We all die, and like waters that return no more, we fall down into the earth.[2]
Nature has imprinted in the hearts of all men a horror of death. Our Saviour, even, taking upon Himself our flesh and making Himself like to His brethren, sin only excepted, would not be exempted from this infirmity, although He knew that the passage into another world would set Him free from all miseries and transport Him into a glory which He already possessed as regarded His soul. Seneca says that death ought not to be considered an evil when it has been preceded by a good life.
What makes death so formidable is that which follows upon it. We have, however, the shield of a most blessed hope to protect us against the terrors that arise from fear of the divine judgments. This hope makes us put our trust, not in our own virtue, but solely in the mercy of God, and assures us that those who trust in His goodness are never confounded.
But, you say, I have committed many faults. True, but who is so foolish as to think that he can commit more sins than God can pardon? Who would dare to compare the greatness of his guilt with the immensity of that infinite mercy which drowns his sins in the depths of the sea of oblivion each time we repent of them for love of Him? It belongs only to those who despair like Cain to say that their sin is so great that there is no pardon for them,[3] for with God there is mercy and plentiful redemption, and He shall redeem Israel from all his iniquities.[4]
Listen to the words of holy consolation which were addressed by our Blessed Father to a soul encompassed and assaulted by the terrors of death and of the judgment to follow. They are to be found in one of his letters. "Yes," he says, "death is hideous indeed, that is most true, but the life which is beyond, and which the mercy of God will give to us, is much to be desired. There must be no mistrust in your mind, for, miserable though we may be, we are not half so miserable as God is merciful to those who desire to love Him, and have fixed their hope in Him. When St. Charles Borromeo was at the point of death he had the crucifix brought to him, that by the contemplation of his Saviour's death he might soften the bitterness of his last agony. The best remedy of all against an unreasonable dread is meditation upon the death of Him who is our life; we should never think of our own death without going on to reflect upon that of Christ."
[Footnote 1: Senec. Epist. 24.]
[Footnote 2: Kings xiv. 14.]
[Footnote 3: Gen. iv. 13.]
[Footnote 4: Psal. cxxix. 7-8.]
UPON WISHING TO DIE.
You ask me if we are permitted to wish for death rather than offend God any more? I will tell you a thought which I believe was suggested to me by our Blessed Father, but I cannot distinctly remember on what occasion.
"It is always dangerous to wish for death, because this desire, generally speaking, is only to be met with in those who have arrived at a very high pitch of perfection, which we dare not think we have reached, or else in persons of a morose and melancholy temperament, and but seldom in those of ordinary disposition like ourselves."
It is alleged that David, St. Paul, and other saints expressed their longing to be delivered from the burden of this body so that they might appear before God and be satisfied with the vision of His glory. But we must remember that it would be presumptuous to speak the language of Saints, not having their sanctity, and to imagine that we had it would be inexcusable vanity. To entertain such a wish because of sadness, disappointment, or dejection is akin to despair.