What it is we know not, and it were rash to condemn what we do not understand; but this we presume, either that we shall pass out of this into a better life, where we shall live with tranquillity and splendor, in diviner mansions, or else return to our first principles, free from the sense of any inconvenience. There is nothing immortal, nor many things lasting; by but divers ways everything comes to an end. What an arrogance is it then, when the world itself stands condemned to a dissolution, that man alone should expect to live forever! It is unjust not to allow unto the giver the power of disposing of his own bounty, and a folly only to value the present. Death is as much a debt as money, and life is but a journey towards it: some dispatch it sooner, others later, but we must all have the same period. The thunderbolt is undoubtedly just that draws even from those that are struck with it a veneration.
A great soul takes no delight in staying with the body: it considers whence it came, and knows whither it is to go. The day will come that shall separate this mixture of soul and body, of divine and human; my body I will leave where I found it, my soul I will restore to heaven, which would have been there already, but for the clog that keeps it down: and beside, how many men have been the worse for longer living, that might have died with reputation if they had been sooner taken away! How many disappointments of hopeful youths, that have proved dissolute men! Over and above the ruins, shipwrecks, torments, prisons, that attend long life; a blessing so deceitful, that if a child were in condition to judge of it, and at liberty to refuse it, he would not take it.
What Providence has made necessary, human prudence should comply with cheerfully: as there is a necessity of death, so that necessity is equal and invincible. No man has cause of complaint for that which every man must suffer as well as himself. When we should die, we will not, and when we would not we must: but our fate is fixed, and unavoidable is the decree. Why do we then stand trembling when the time comes? Why do we not as well lament that we did not live a thousand years ago, as that we shall not be alive a thousand years hence? It is but traveling the great road, and to the place whither we must all go at last. It is but submitting to the law of Nature, and to that lot which the whole world has suffered that is gone before us; and so must they too that are to come after us. Nay, how many thousands, when our time comes, will expire in the same moment with us! He that will not follow shall be drawn by force: and is it not much better now to do that willingly which we shall otherwise be made to do in spite of our hearts?
The sons of mortal parents must expect a mortal posterity—death is the end of great and small. We are born helpless, and exposed to the injuries of all creatures and of all weathers. The very necessaries of life are deadly to us; we meet with our fate in our dishes, in our cups, and in the very air we breathe; nay, our very birth is inauspicious, for we come into the world weeping, and in the middle of our designs, while we are meditating great matters, and stretching of our thoughts to after ages, death cuts us off, and our longest date is only the revolution of a few years. One man dies at the table; another goes away in his sleep, a third in his mistress’s arms, a fourth is stabbed, another is stung with an adder, or crushed with the fall of a house. We have several ways to our end, but the end itself, which is death, is still the same. Whether we die by a sword, by a halter, by a potion, or by a disease, it is all but death. A child dies in the swaddling-clouts, and an old man at a hundred—they are both mortal alike, though the one goes sooner than the other. All that lies betwixt the cradle and the grave is uncertain. If we compute the troubles, the life even of a child is long: if the sweetness of the passage, that of an old man is short; the whole is slippery and deceitful, and only death certain; and yet all people complain of that which never deceived any man. Senecio raised himself from a small beginning to a vast fortune, being very well skilled in the faculties both of getting and of keeping, and either of them was sufficient for the doing of his business. He was a man infinitely careful both of his patrimony and of his body. He gave me a morning’s visit, (says our author,) and after that visit he went away and spent the rest of the day with a friend of his that was desperately sick. At night, he was merry at supper, and seized immediately after with a quinsy which dispatched him in a few hours. This man that had money at use in all places, and in the very course and height of his prosperity was thus cut off. How foolish a thing is it then for a man to flatter himself with long hopes, and to pretend to dispose of the future: nay, the very present slips through our fingers, and there is not that moment which we can call our own.
How vain a thing is it for us to enter upon projects, and to say to ourselves, “Well, I will go build, purchase, discharge such offices, settle my affairs, and then retire!” We are all of us born to the same casualties—all equally frail and uncertain of to-morrow. At the very altar where we pray for life, we learn to die, by seeing the sacrifices killed before us. But there is no need of a wound, or searching the heart for it, when the noose of a cord, or the smothering of a pillow will do the work. All things have their seasons—they begin, they increase, and they die. The heavens and the earth grow old, and are appointed their periods.
That which we call death is but a pause or suspension; and, in truth, a progress to life, only our thoughts look downward upon the body, and not forward upon things to come. All things under the sun are mortal—cities—empires—and the time will come when it shall be a question where they were, and, perchance, whether ever they had a being or not. Some will be destroyed by war, others by luxury, fire, inundations, earthquakes—why should it trouble me then to die, as a forerunner of an universal dissolution? A great mind submits itself to God, and suffers willingly what the law of the universe will otherwise bring to pass upon necessity.
That good old man Bassus, (though with one foot in the grave,) how cheerful a mind does he bear. He lives in the view of death, and contemplates his own end with less concern of thought or countenance, than he would do another man’s. It is a hard lesson, and we are a long time a learning of it, to receive our death without trouble, especially in the case of Bassus: in other deaths there is a mixture of hope—a disease may be cured, a fire quenched, a falling house either propped or avoided, the sea may swallow a man and throw him up again, a pardon may interpose twixt the ax and the body—but in the case of old age there is no place for either hope or intercession.
Let us live in our bodies, therefore, as if we were only to lodge in them this night, and to leave them to-morrow. It is the frequent thought of death that must fortify us against the necessity of it. He that has armed himself against poverty, may, perhaps, come to live in plenty. A man may strengthen himself against pain and yet live in a state of health; against the loss of friends, and never lose any, but he that fortifies himself against the fear of death shall most certainly have occasion to employ that virtue. It is the care of a wise and a good man to look to his manners and actions; and rather how well he lives than how long, for to die sooner or later is not the business, but to die well or ill, for “death brings us to immortality.”