Of wisdom three books / written originally in French by the Sieur de Charron ; with an account of the author, made English by George Stanhope ...

CHAP. XI. The Fruits, or Good Effects of Wisdom.

The First, Living in a constant Readiness for Death.

[unspec 1] THE Day of our Death is the Principal and most Important, of any that belongs to us; * 1.1 That which gives the finishing Stroke, and fixes the Character upon all the rest; for indeed all the Acti∣ons of our whole Life must be submitted to this Test. This is most truly what we commonly call it, The Great Trial; The Essay, that distinguishes our Alloy and True Standard; and it is in the good Suc∣cess of this Trial, that we are to expect the greatest Fruit of all our Studies. In order to make a true Judgment of Life, we must of necessity inform our selves what sort of Conclusion it hath; For the End compleats and crowns the Work; and as a Good Death is an Honour to our whole Life, so an Ill one casts back Infamy, and sullies all that went before. You can never give a Just Character of the Player, till his Part be at End; and the Case of Com∣mon Life is so far the same, that the Management of the Last Act is incomparably the most difficult of any, that belongs to either of them. Epaminondas, one of the Bravest Men that ever Greece bred, when his Opinion was asked, To which of the Three, he thought the Preference due, Chabrias, Iphicrates, or Himself; made answer, That this was a Question incapable of being resolved; For (says he) the Man that would determine justly of such a Compe∣tition

for Honour, must stay till he hath seen how we all Three dye. The Reason is evident; because every other Action of a Man's Life is capable of Hypocrisy and Dissimulation; but in this Last Scene alone All is Natural, and no room left for Counter∣feit or Disguise.

* 1.2For then Mens Words will with their Thoughts agree; And, all the Mask pull'd off, shew what they be. Creech.

Fortune in truth seems to way-lay us here; to drive us upon this as her last Reserve; to make the utmost Effort upon our Virtue; and in one moment overturn all that Character and Credit, which we have for many Years with infinite Toil, and Anxiety, been setting up. Oh what a Triumph it would be then, to make a Man expire with Laberius his Excla∣mation;† 1.3 I have lived this one day more, than it was for my Honour and Advantage to have lived! So truly as well as wisely, so every way worthy of Solon, was that Observation made to Craesus, which one of the Potes hath illustrated thus:

⁂ 1.4—Man must censured be by his Last Hour, Whom truly we can never Happy call, Before his Death, and closing Funeral. Sandys.

'Tis without all dispute a most Excellent Attain∣ment,

to have learnt how to dye: [unspec 2] It is the Study of true Wisdom, and that in which all its Rules,* 1.5 and all its Labours determine: He that hath laid out his whole Life upon it, hath put it to no ill use; and He, who among all the rest of his Qualifications is not Master of This, hath thrown away all his Time and Pains to no manner of purpose. That Man can never Live well, who knows not how to Dye well; and he hath lived to very good purpose, who makes a happy End, (says Seneca.) A Man can no more govern and direct his Actions as he ought, who does not keep Death in his Eye; than an Archer can shoot well, who never looks at the Mark. In one word, The Art of Dying as becomes us, is the Art of Liberty, and an Easy Mind; the way to get above all Fear, and to live in perfect Happiness and Tranquility; Without this there is no Pleasure in Life; it is im∣possible indeed there should; for who can enjoy That with Peace and Satisfaction, which he esteems most valuable and dear, and is tormented with per∣petual anxious Fear of losing every Moment?

[unspec 3] Now the First and Principal Step toward this, is to make it our Care and constant Endeavour, that our Vices may dye before us; and then our next Care must be, to live in constant Readiness and Ex∣pectation of dying our selves. Who can express the happy Condition of that Man, who hath husband∣ed his Talent, and finished the Business of Life, be∣fore Death approach to interrupt him? So that when he comes to dye, he hath nothing else to do but to dye; no occasion to ask longer time; no farther Bu∣siness for this Body; no need of any thing; but can walk out of the World, pleased and satisfied, like a Guest after a full Meal: All this I take to be comprehended in the Notion of our being always in a Readiness for Death: There remains yet One Qualification more to be attained, which is the being Willing, as well as Ready; for no Man dies well,

who goes out of the World with such Loathness and Reluctancy, that it is mere matter of Constraint; and plain, he would fain, but cannot, stay here any longer.

[unspec 4] The several Sentiments and Sorts of Behaviour, which Men are capable of with regard to Death,* 1.6 may, in my Opinion, be reduced to these Five that follow:

• 1. They may Fear and Avoid it, as the Last and greatest Evil.
• 2. They may expect and wait for it with great Easiness, and Patience, and Resignation of Mind, as for a Thing which they look upon as Natural, Unavoidable, and not only Necessary, but also Rea∣sonable to be undergone.
• 3. They may despise it, as a Matter Indifferent, and of no great Concern to them.
• 4. They may wish for it, pray for it, make to∣ward it, as the only Safe Harbour which can give them Rest and Protection from the Troubles of This Life; nay, as that which will not only be a Deli∣verance, but a Happiness; a mighty Advantage, as well as a perfect Security.
• 5. They may bring it upon Themselves.

Now, if we examine these Particulars, the Se∣cond, Third, and Fourth will appear Commenda∣ble and Good; the Thoughts and Resentments of a Virtuous and a Judicious Mind; though it must be allowed, that as they differ from each other, so they are expected to move and affect the Man diffe∣rently, according to his present Circumstances. For All of them are not commendable equally, and at all times. But for the First and Last, they never are or can be so at all; as being the Vicious Extremes of Weakness and Want of Virtue; for how different soever the Effects may appear, This is the same com∣mon Cause of them both. I shall enlarge a little,

and try to illustrate each of these Particulars, in this Chapter.

[unspec 5] The First is what no understanding Person hath ever pretended to approve, * 1.7 though indeed it be the Practice (the Failing I ought to say,) of almost all the World. And what can be a greater Re∣proach? what a more undeniable Evidence of the Weakness of Mankind, than that Every body in a manner should be guilty of That, which No body dares undertake to defend? But on the contrary, against Those, who labour under this painful Folly, in Tenderness for Themselves; or are thus concerned upon the account of Others, we can never want Plenty of Arguments. Among others, These fol∣lowing Considerations may perhaps do something toward softning the Approach of our own Death, or that of our Friends to us.* 1.8 There is not in the World any Calamity, which Mortals have such ama∣zing Notions, and live in such constant Terror of, as Death; and yet it is very evident, there is no∣thing they call a Misfortune, dreaded upon such Poor, such Insignificant Grounds; nay, I must re∣voke those words, Dreading and Misfortune too; and dare venture to affirm, there is not any thing which ought to be received with greater Satisfaction, and a more resolved Mind. So that we must be forced to confess, in despight of all the Sophistry of Flesh and Blood to the contrary, that This is a mere Vulgar Error; Opinion hath charm'd and captivated all the World; for Reason hath no hand at all in it. We take it upon trust from the Ignorant and Un∣thinking Multitude; and believe it a very great Evil, because They tell us so; but when Wisdom assures us, that it is a Deliverance and sure Repose from all the Evils that can possibly befall us; the on∣ly Haven where we can lye safely, after the Waves and Storms of a Troublesome Tossing World, we turn the deaf Ear, and believe not one word she can

say. Thus much is certain: Death, when actually present, never did any body hurt; and none of those many Millions, who have made the Experi∣ment, and now know what it is, have made any Complaints of this nature concerning it. If then Death must be called an Evil, it hath this to say in its own Vindication; That of all the Evils which are, or ever were in the World, This is the only one that does no body harm; and in truth, the mighty Dread of it proceeds merely from ghastly and mon∣strous Ideas, which Men's vain Imaginations form of it at a distance. There is nothing of Foundation or Reality at the bottom: 'tis all Opinion and Fan∣cy; nay, 'tis the very Instance, in which Opi∣nion pretends most to set up against Reason; and attempts to fright us out of our Wits, by shewing the hideous Vizor of Death: For, Reason to fear it there can be none, because we are so perfectly igno∣rant what it is. How Unaccountable is our Con∣cern, how almost Impossible indeed, for a Thing, of which we have little or no Notion? Upon which account, He, who had Apollo's Testimony for the Wisest Man living, said, that To fear Death, was to pretend to be more knowing than one really was; and a vain Affectation of Wisdom; for it was to make the World believe a Man understands a thing, which neither He, nor any body else understands: And we find, that this was his real Sense, by the Testimony his Practice gave to it. For when his Friends importuned him to plead for his Life, and justify himself against the Calumnies of his Accusers, the Address he made upon that Occasion, we are told, was to this Effect.

Gentlemen. If I should make it my request, That you would not put me to Death, I am un∣der some apprehensions of asking a Punishment, instead of a Favour; and suing to my own Dis∣advantage. For I must ingenuously confess, I do

not at all know what it is to Die; nor what Good or Ill is consequent upon it. They who fear Death must in reason presuppose some Notices of it, for my own part, I declare I have none; nor can I tell at all, either what sort of Passage that is, which leads into the other World; or how Matters stand there; so that for ought I know to the contrary, both the One and the Other, the Condition and the Way to it, may be exceeding Desirable, and full of Felicity. As for those things, which I know to be Evil, such as Inju∣stice and Wrong, I have the greatest abhorrence of them, and avoid them with all possible Cir∣cumspection and Care; But for such as I know nothing of, I know as little how to Hate, or to Fear them. Now Death I own is one of These; and therefore, Gentlemen, I leave the Matter wholly to You. For really I cannot be satisfied, whether is best for me; to Die or not to Die; and therefore I hope you will Order what is really best; and I am perfectly content you should determine and dispose of me, as you think fit.

[unspec 6] And why this mighty Trouble and Concern upon the account of Death? * 1.9 This in the First Place is most despicable Weakness, and scandalous Cowar∣dice. The merest Woman, the most tender-hearted Wretch alive can Compose her self in a few Days, and put an End to the justest Passion, for the Loss of a Husband, or a Child; and what a Disparage∣ment is it to Reason, and Wisdom, that They should not effect that presently, which in a little while will do itself? The most Ignorant and poor Spirited Man alive can do it with the help of Time; And why should not a Wise and Brave Man do it without that Advantage? For what is Wisdom, and Resolution, and Gallantry of Soul good for, or how shall we distinguish it, if it do not quicken a Man's pace,

and render him more expert and dextrous; so that he shall be able to do Greater things, and to dispatch them with greater ease and speed, than Others, who are destitute of these Accomplishments? From the same Weakness and Irresolution it is, that the Ge∣nerality of Dying Men, are never sensible of their last Hours; but still flatter themselves with Expecta∣tions of perfect Recovery, or longer Delay at least; and perhaps, there is no one passage of our Lives comparable to this part for Cheat and Delusion; none that equally sooths, and amuses us with vain hopes. Not that I ascribe this wholly to Weakness neither; for possibly Vanity may contribute a great deal toward it. We look upon our Death, as a matter of mighty Consequence, a strange and most important Revolution; in which the whole World is concerned; and can scarce be brought to imagine, that Providence will permit a Calamity, in which all Nature must suffer, and this orderly and Beauti∣ful System of the Universe End, and Perish. So extravagant are the Notions we entertain of our Selves, and of the importance we are of to God and the World.

[unspec 7] Besides all this; * 1.10 such a Man is evidently guilty of Injustice. For if Death be really a Good and a De∣sirable thing, Wherefore are we afraid of it? And if it be otherwise, Why do we make it worse? This is to aggravate and multiply upon our selves the very Thing we pretend most to be afraid of; and to create new Pains, and Torments, which Death knows nothing of, nor would ever bring upon us. This is a ••ool-hardy Madness, like his, who, when an Enemy had Robbed him of one part of his Goods, threw the rest into the Sea, to shew how little he valued the Injury his Plunderer had done him.

[unspec 8] Lastly. * 1.11 To Live in fear of Death is the greatest Injury a Man can be guilty of to Himself; the spightfullest way of destroying his own Life. For

no Man, who hath this Dread perpetually upon him, can ever have any tolerable Enjoyment of himself or the World. He only lives truly free and at ease, who is got above the Fears of Death: And on the other hand, Life were no better than perpetual Sla∣very, if the Liberty of Dying were taken away. Death is in effect the only Foundation, and Support of all the Freedom we can make any Pretensions to; The sure, and common Retreat from all our Suffer∣ings and Hardships. A Man therefore must needs be very wretched and uneasy, (and yet thus wretched are almost all Mankind) who takes off the Quiet and Enjoyment of Life, by an anxious Concern and Fear to dye; and loses all the Benefit of Death too, by an immoderate Fondness, and afflicting Solicitude for Life.

[unspec 9] And yet, as full of Discontent as People general∣ly are with the present Order and Constitution of Things; what loud Complaints, what Eternal Mur∣murings, may we very reasonably suppose, would have filled their Mouths, if it had been otherwise? How would Nature and Providence have been cur∣sed, condemned, and blasphemed, if Men had been under a fatal Necessity of dwelling always here, whether they would or no; and no such kind Re∣lief, as Death is, had been provided for them? Think with your self, how much more Insupportable, how much more Grievous and Burdensome a Life must needs be, without any Period assigned for it; than that Life we now lead, which is attended with a Necessity of leaving it, but of laying down the Load that oppresses us along with it too? To this purpose it is, that the Poets tell us, Chiron refused to be Immortal, when it was proffered him, upon re∣ceiving Information from the God of Time (his Father Saturn) what hard Conditions the Gift was clogged with. On the other hand, What would be∣come of the World, if there were not something

of Pain and Bitterness, which should discourage us, and create in us some Aversion to Dying? There is no doubt to be made, but were it not for this Check upon our Nature, Men would run out of the World eagerly, greedily embrace Death, and upon every little Pett take Sanctuary here, without any manner of Judgment or Distinction, how far the Provocati∣on ought to carry them. We must therefore upon second Thoughts confess, that this Mixture is made with Discretion; sit to preserve us in a due Mode∣ration; so as neither to be fond of Life, nor pee∣vishly weary of it; and so again, as neither to be afraid of Death, nor to court and hasten to it; both the One and the Other are tempered with Sweet, and allayed with Bitter; enough of the One to re∣commend and make it Tolerable; and so much of the Other too, as will keep it from being the Object of any Passion in Extremes. So necessary are the Ingredients, so just the Proportions; so skilful, and withal so tender of our Good, the Hand that min∣gled them.

[unspec 10] Now the Remedy, which the Vulgar prescribe against the Fears I have been condemning, is much too dull and stupid; For They advise a Man to ba∣nish all Uneasinesses of this kind, by striving to for∣get the Occasion of them, and drawing off the Mind to something else. 'Tis upon this Account, that you find them always bid their Friends never Think of Death, and can by no means bear to hear it Named: But sure This is for many Reasons a ve∣ry improper Prescription. For, in the first place, such an odd careless Temper as This, is somewhat so contrary to a Man of Parts and Judgment, some∣what so like a State of Thoughtlessness and Insensi∣bility, that none but the Ignorant and the Heavy seem capable of the Medicine: Application and Good Sense cannot Doze away a Life at this rate. But if every Body could bear the Physick, yet what

Operation, what good Effect is to be expected from it? where would all this End at last, and what a mi∣serable Account should we find when we come to the upshot, and feel how dear this Course hath cost us? For do but imagine the Condition of a Man surprized by Death; the Tears, the Agonies, the Groans and Lamentations, the Rage, the Despair, in a word, the inexpressible Confusion of being sei∣zed all on the sudden, by a Merciless, Invincible, and Unseen Enemy. These are such dreadful Cir∣cumstances, that Wisdom sure gives much safer and better Advice, in directing Men to stand their Ground; to face their Enemy; to observe his Ap∣proaches; and provide for the Combat. Nay rather indeed, to encounter him perpetually, by following a Method the direct contrary to That of the Vul∣gar; which is, by fixing their Eyes and Thoughts steadily upon Death; to converse, and grow inti∣mately acquainted with it; to render it gentle and tame by Familiarity and long Use. To carry the Idea and the strongest Representations of it that we can possibly form, constantly about with us. To harden our selves in the Expectation of it; and that, not only in Times of Sickness, and Danger, where we have reason to suspect our Selves; but in our most confirmed Health; in the midst of what we call Safety. Death should not be the Companion of our black, and sullen, and melancholy Hours only; but of our greatest Gaieties, best Humour, and most solemn Entertainments and Delights. The Sawce to every Dish; the Burden to every Song should be this Reflection; That we are always in danger, set as fair Marks, and that Death is aiming at us; That several others have been snatched away, who thought themselves as far out of the reach of his Dart, as we can suppose our selves to be now in the heighth of all our Jollity; That an Accident, which happen'd at One Time, or to One Person, may as well hap∣pen

to Another: And thus we are advised by the Wisest Men, to check our Pleasures, and abate our blind Security, by imitating, as well as supplying by These never unseasonable Meditations, that Ancient Custom of the Egyptians, who at their Feasts served up a Death's-head; and that of Christians, and other Persuasions too, who contrive, that their Burying∣places shall join to their Temples, or be in some other Parts the most conspicuous and frequented of any: The Original whereof seems to have been, That these Publick Monuments might awaken Men's Minds, and preserve the Reflections and Remem∣brances of Death always fresh and vigorous. Where Death awaits us, is very uncertain; and therefore we should expect to meet it every where, and every moment; and make such constant and sure Provi∣sion against its coming, that let it steal upon us ne∣ver so Cunningly, never so Suddenly, it may sind us always in readiness. This is no such mortifying Exercise, as some fondly imagine; quite otherwise, it rather sweetens Life, and recommends its Enjoy∣ments, by setting us above the Fears, and Disap∣pointments, and amazing Terrors, which Worldly and Sensual Men feel and labour under. It abates our Losses, by foreseeing and preparing for them; and it doubles our Advantages, by looking upon them, as Clear Gains, and adding a pleasing sort of Surprize to the Fruition. Thus the Poet very justly hath ob∣served to his Friend:

* 1.12While' midst strong Hopes and Fears thy Time doth waste, Think every Rising Sun will be thy last. And so the grateful unexpected Hour Of Life prolong'd, when come, will please thee more. Creech.

[unspec 10] But, that we may not be thought guilty of In∣justice, in condemning People unheard; let us exa∣mine a little into the Grievances they complain of, and the Excuses they make for themselves upon this occasion; and then it will appear, how frivolous and foolish all the Apologies are, by which they would palliate their Fears, and put some specious Colour upon their Melancholy Apprehensions. And here you may observe throughout, that Men are ge∣nerally ashamed to own their being afraid to dye, simply considered; and therefore they bethink them∣selves of some sad aggravating Circumstance or other; by which they hope to justify their uneasy Dread for themselves, or their inordinate Grief for their Friends, who have been taken from them.

[unspec 1] The First of these is Dying Young; and This they think a very lamentable Case; for what Re∣flection can be more disturbing, than that Death should snatch them rudely before their Time; that he should crop this lovely Fruit, while green, and in the Bud; and now down the Glory of the Field, before it was ripe for the Sickle? This indeed is a Complaint most usual, and most becoming Mean and Vulgar Souls, who measure every thing by the Length; and count nothing valuable, but that which lasts a great while: Whereas on the Contrary, we find, that Things rare, and excellent, and exquisite in their kind, are generally the most fine, and subtle, and subject to Dissolution and Decay. 'Tis esteem∣ed a Master-piece in Art, to contract a great deal in∣to a narrow room; and God and Nature have so far taken the same Method in their choicest Pieces, that a Man would almost think it a Fate upon Ex∣traordinary Persons to be short-liv'd. Eminent Vir∣tue, Great Parts and Attainments, and Old Age ve∣ry seldom meet together. But the solid Comfort is, that the true Estimate of Life is to be taken from its Use and End; and if it be well employed and well

finished, all the rest hath its due proportion. Years are good for nothing but to make a larger Sum; nor does the Number of them contribute one whit to the rendring Life more or less Happy, more or less Desirable. But the shortest Term is capable of Vir∣tue and Felicity, and hath its proper Perfections, which are no more increased by Quantity, than the Largeness of the Circumference makes the Perfecti∣on of a Circle: The Least Round is as truly so as the Greatest; and as the Figure in Lines, so the Quality and Manner in Life, does all. A Man of small Limbs and Low Stature, is as truly a Man, as the Tallest Giant that ever Story described; and to be short, neither Men nor their Lives are to be Esti∣mated by their Bulk and Length; but by having All their Parts entire, and every Qualisication requisite or possible to the Condition of their Nature.

[unspec 2] Another could be well enough content to Die, but to do this in a remote Country, at a distance from all his Relations; to be cut off with a Violent Death, and have his Carkass lie Unburied, and stink above ground; This is what he cannot bear; and sure every body must allow such a Death to have a world of Horror in it, in comparison of that gen∣tle and easy Passage which Those have, who dye in Peace and Quietness; by the slow and gradual De∣cays of Age, or such as we call dying a Natural Death at least, decently and in their Beds; with their Relations and Friends about them; taking and giving the Last solemn Ceremonies of Parting; Comforting Those they leave behind, and receiving Support, and Assistance, and Consolation from them. Now how Reasonable or Natural soever these Noti∣ons may seem, 'tis evident all Mankind are not of the same Opinion. How many Brave Men do we see every day, who follow the Wars, and con∣tend for the Post of Honour in the Engagement, without any of these tender Thoughts? They put

themselves in the way of Dying, when Life and Vigour are at their highest pitch; they go into a Foreign Land for Graves, and think the Heaps of Slain, and the Throng of Fallen Enemies the no∣blest Monument; so far are They from grieving that They cannot Lie among their Family and their Friends. And as for the Terrors of a Violent Death, they are exceeding Childish and Vain; and would easily be cured, could we prevail with our Selves to see Things as they are. For, as little Chil∣dren Cry and Tremble at Men in Vizors, but are presently quiet and lay aside their Fears, assoon as you uncover their Faces; so it is here. Remember then, Man, That Fire, and Sword, and all other Instruments of Violence, and Casualties, and sur∣prizing Aggravations of this kind are only the hide∣ous Disguise of Death; a Vizor put on to affright us; but all this Effect is owing to the dismal Idea's we form to our Selves; for take but off this Mask, and you will sind that Death is always one and the same. And he, who Dyes in Battel, or is Burnt in his Bed; he that falls in an instant by the hand of an Executioner, and he that Expires upon a Rack, meet all in the self-same State, though they do not come to it the same way, and dye the very Death that Women and Children, and all that seem to us to Depart in the Easiest, Gentlest, and most Peaceable manner, Dye. The Difference lies only in the Pomp, and Noise, the Preparation and Pre∣facing of Death; but let the Ceremonies be what they will, in the Substance and Thing it self, there neither is, nor can be any Difference at all.

[unspec 3] Another sore Grievance is their Concern to leave the World. But what occasion of Grief is there in This? Alas! here is nothing new; all your Curiosity hath been satisfied over and over; and You have seen all that is to be seen already. Each Day is equal and exactly alike to every other Day. Four and twenty

Hours brings the World round, the same Succession of Light and Darkness: There is no fresh Sun to be Lighted up, nor any other Course or Revolution, than what Nature hath Travelled in from the very Beginning. But put the longest Period the thing can bear, and One Year is sure to present you with all the Vicissitudes: In the Change of these Seasons you see the several Stages of the World and your own Life; The Sprightliness of Infancy, and a new Born Universe in the Spring; The Gay and Chearful Youth of Summer; The Maturity and Man∣hood of Autumn; and the Decrepit Age, the Decays and Deformity of a dying World in Winter. All the Trick is to play this Farce over again, and begin where this time Twelvemonth we left off. So that they who Live longer, do not see any more Objects than Others; but only more of the same Objects oftener repeated to them.

[unspec 4] But Friends and Relations are very dear to us, and it is a hard thing to part with These. Never fear, Man, thou wilt find a great many of thy Family and Acquaintance in the Place whither thou art going. Thou art rather parted from thy Friends, here at present; for the Number of Those thou leavest behind, is not comparable to Those thou wilt meet in another World. Thy Acquaintance will be infinitely increased, and abundance of thy Kindred are there, whom yet thou hast never seen. All, who were too Little, or too Great; too Re∣mote, or too much before thy Time, to be known and taken notice of here. And as for Those, whose Correspondence is sweet and valuable now, remem∣ber that the Separation is like to be very short; for They too are Travelling the same Road, and follow Thee apace to thy Journies End.

[unspec 5] Oh! but a Man hath a Family of Dear Pretty Children, and what will become of These poor Or∣phans? What a World of Difficulties must all this

sweet Innocence struggle with? How will They be Exposed for want of a Parent's Care? What a Prey will They be made, if They have Fortunes? And if They have none, How will They be Supported, or where will They find the Kindness of Inspection and Good Advice? For They who are Destitute of a Competence, and stand most in need of Friends, are least likely to have Their Assistance. This is surely, a very cutting Consideration, a natural Anxiety, and a necessary Consequence of those Tender Regards though due to a Man's Posterity.

But, hark you my Friend; consider again, whose Children These are; Are They not God's as well as Yours? Nay, Are They not His a great deal more than Yours? He hath an Original Right in them; He is Their True, Their First Father; You are only so in a subordinate Sense; as One who by his Per∣mission were an Instrumental Cause of Their Being. He is able to Provide for his own Family; never fear it; All Your Care without His Blessing is Vain and of no Significance while you Live; but though His Assistance be necessary to You; Yours is not in any degree so to Him. He will feel no Difficulty at all in Sustaining These Orphans, when You are ta∣ken from Them. Every Condition, and all Times are equal to Omnipotence. And if You cannot question His Power, Have You any pretence to doubt His Disposition? You have daily Experience of This; They Subsist by His Bounty, even now; His Bowels are not less Tender than Yours; and as He is more truly and properly, so is he a more, Infi∣nitely more Affectionate Father to Them, than Your self are; It is most absurd to think, that You can either Do, or Wish better for Them, than He. Nay, if upon any other Consideration such an Imagi∣nation could be endured, yet even common Experi∣ence contradicts it. Do but observe the Circumstan∣ces of such as seem to be left entirely upon Provi∣dence;

destitute of all Human Advantages; and you shall sind more thriving Men in the World, more that have been raised to great Honours, and eminent Posts, and plentiful Fortunes, who have had nothing but His Favour, and their Own Industry to depend upon, than Others, who begun upon good Funds, and thought They might reasonably pro∣mise Themselves much greater Success. So particu∣larly, so visibly, is He the Father of the Fatherless.

[unspec 6] But it may be you are afraid to venture into this dark Place all alone. Never trouble your self; you need not fear a Solitary Journey. That Road is always very full of Company. There are abundance of Men, that Dye when you do; nay more than you can imagine, set out the very same Hour with You.

[unspec 7] To be short, You are going to a place, where you shall be sure never to grudge at the Loss of this Life. For what room, what pretence can there be for any such Discontent? If a Man, who hath felt all the Troubles of Life, had it in his Choice, whe∣ther he would live the same over again; without all Controversy he would refuse it. And, if before one is first called into Being he could See and Know what he is going about, he would rather chuse to sleep still in Non-entity.* 1.13 Were People throughly ac∣quainted with the Conditions, and Incumbrances of Living, no body (says a Wise-man) would accept Life upon those Terms. What ground of Dissatisfaction then can occur to Them who have felt and suffered un∣der These? What Temptation can They have to wish a Second Torment, or to repine, that Their First was not of a longer Continuance? The Old Philosophers fixed upon this Argument for Comfort, and thought it an irrefragable one. Either we are Nothing at all after Death, or we are in a much better State than at Present; and Either way we

have Reason to be well Content to Dye, because Either way Death puts an End to all our Suffering and Pain.

There is, I confess a great Alteration in the Case, when we come to consider the matter as Christians; because thus we are assured that there is a State, infinitely Worse than the most exqui∣site, and most durable Miseries of this Life. But then This is what we have fair warning of, and may avoid if we please. A Christian who Lives as he ought, is better fortified with Arguments against the Fear of Death, than any Other Person can be. And They who will not Live so, have no reason to repine; for even thus, the shorter the Life, the less Measure of Their Iniquities; and the Damn'd Themselves would not wish to Live again, but upon a supposition, that they should Live better than before. But be that State to which Death turns such Men over never so dread∣ful, yet since this is a Misery of their own making, it comes not within the compass of our present Argument, which only undertakes to shew, That Death hath nothing formidable, so far as Nature and Providence are concerned in it.

And That comes to thus much, and no more. You came out of Death, that is, out of a State of Insensibility, into Life, a Scene of Business and Action; and this you did without any Horror, or Passion, or the least Disorder; You are now going back again into the Former Condition of Sleep and Inactivity. Travel then the way you came, with the same un∣concernedness you did before. For after all,* 1.14 What mighty Calamity can it be to return from whence you came, and where you lay hid for many Ages?

[unspec 8] It may be the Gastliness of Death affrights you, because Dying Persons make but a very ill Figure.

'Tis true, You see their Countenance discomposed, their Features distorted with Convulsions, and all their Body struggling and labouring under Agonies and Pains. But all This is only that ugly Vizor, which (as I said before) Death puts on to scare us; it is not Death it self in its own Natural Visage; for That hath nothing of Horror or Deformity, but is all Quietness and Composure. We send our Senses and Passions out to discover this unknown Land; and They, like cowardly Spies, bring us an ill Report of the Countrey. They never penetrated far enough to get true Intelligence; they speak nothing of their own Knowledge, but make a Report only from the common Rumour of Ignorant People, and their own Fears.

[unspec 9] But it snatches so many things away from Us, or rather it takes us away from Them; nay, takes us away from our Selves, removes us from all that we have been so long acquainted with, and accustomed to, and puts us in a State of Darkness and Horror; such as we have no knowledge of; and from this Condition of Light, shuts us up in Eternal Night: In a word, It is our End, the Ruin, the Dissoluti∣on of our Persons. These are the cutting Conside∣rations, which Men aggravate to Themselves, and magnify the terrible Ideas. To all which we may return a sufficient Answer in one word; by saying, That Death being the necessary Law and Conditi∣on of Human Nature, from which there is no possi∣bility of an Escape (as will be shewn hereafter) it is to no purpose to dispute, or create these Uneasi∣nesses to our own Minds; and wretchedly foolish, to torment our selves with Fears of a Thing, which there is no getting quit of. Things that are doubtful and contingent may be a proper Object of Fear; but for those that are fixed and irreversible, we have nothing to do but to sit down, and expect, and prepare to meet them. But waving That, I rather chuse to ob∣serve

at present, how extremely mistaken these Men are in their Account; For the Matter is in very Truth, the direct Reverse of all the terrible Repre∣sentations these Persons form to themselves. For Death, instead of taking away from us all that is va∣luable and dear, puts into our Possession all we are capable of receiving; Instead of taking us from our Selves, it enlarges us from our Confinement, and restores our Souls to perfect Liberty, and true En∣joyment: Instead of locking us up in the dark, it sets us in the clearest and brightest Light; and serves us as we use to deal by the best Fruits, when we take off the Skin, or Shell, or other Covering, that so we may see, and use them, and taste their Natu∣ral Excellence. It removes us out of a streight, in∣convenient Dwelling, from a Dark, and Rheuma∣tick, and Diseased Place, where we can see but a very little Spot of Heaven, and only receive Light by Reflection, and at a vast distance, through Two little Holes of our Eyes; into a Region of absolute Liberty, confirmed and uninterrupted Health; per∣petual and incessant Light, a Sun that never sets, and Endless Day without any gloomy Intervals:* 1.15 A Place where our Faculties shall be enlarged, and all Heaven will display it self to us; where we shall not only see Light, but dwell with it in its own proper Sphere. In a word, It delivers us from the very Thing we dread most, by making us Im∣mortal, and putting a sinal and full Conclusion to that Death, which took place from the Instant we came into the World, and was finished at our Pas∣sage into Eternity.† 1.16 For the Day we have such

dreadful Apprehensions of, as if it were to be our Last, is really our First, the joyful Birthday into a Life, which can never have an End.

[unspec 12] We come now to consider the Second Sort of Re∣sentment, which Men are affected with, upon the account of Death; which is, Waiting for, and en∣tertaining it with contented and chearful Minds, when it comes. This is indeed the Quality of a Good, a Gentle, and well-governed Spirit; and the Practice of it is peculiar to a plain, easy way of li∣ving; and to Persons, who, as they make the best of Life, and enjoy the Quiet of it, so know very well how to esteem it as it deserves; but still they make Reason the Standard of all their Affections and Acti∣ons; and, as they are well satisfied to stay here, so they readily obey, when Providence thinks fit to call them out of the World, This is a Medium very just∣ly tempered, a Masterly Greatness of Soul; and such an Indifference to all here below, as a Life of Re∣tirement and Peace seems best qualified for; and the Two Extremes between which it lies, are Desiring and Dreading; Courting and Running away from Death; accoring to that of the Poet:

* 1.17With Courage firm, and Soul sedate, Attend the Motions of thy Fate; And whether Death be far or near, Live free from eager Wish, and anxious Fear.

Now these Extremes, except there be some very particular and uncommon Reason to give them coun∣tenance, are both of them Vicious and exceeding blameable; and when I come hereafter to speak of this Matter in its proper place, you will see, that no∣thing less than a very extraordinary Cause can render

them so much as excusable. To desire and pursue Death is very criminal; for it is very unjust to throw away one's Life without a sufficient Reason; it is spightful to the World, and injurious to our Friends, to grudge them the longer Use and Continuance of a thing, which may be serviceable to them: It is the blackest Ingratitude to God and Nature, thus to slight, and throw back again, the best and most va∣luable Present they can make us; as if it were a Trifle, or a Burden, not worth our keeping: It savours too much of Peevishness, and Pride; and shews us hu∣moursome and difficult, when we cannot be easy, and bear the Lot that falls to our share; but will needs quit our hands of the Station God hath called us to, when there is nothing extraordinary to render it cumbersome. And on the other hand, to fear and flee Death, when summoned to it, is an Offence against Nature, Justice, Reason, and every Branch of our Duty; since Dying is Natural, Necessary, and Unavoidable; Reasonable and Just.

[unspec 13] First, It is Natural; * 1.18 it is a part of that Great Scheme, by which the Order of the Universe is esta∣blished and maintained, and the whole World lives and subsists. And who are We, that all this Regu∣larity should be broken, and a new System contrived in Our Favour? Death is really one of the Princi∣pal and most Material Articles in the Constitution, and Administration of this vast Republick; and of infinite Use and Advantage it is, for determining the Continuance, and promoting a Constant Suc∣cession of the Works of Nature. The Failure of Life in One Instance propagates it afresh in a Thou∣sand others.

* 1.19Thus Life and Death successive keep their round, Things dye to live, and by decays abound.

But, which comes nearer home, Death is not only a part of this Great Complex and Universal Nature; but of thy Own Nature in particular; and That every whit as essential a part, as that Birth which gave Thee Life. So that in cherishing an Aversion, and running away from This, thou attemptest to flee from thy own self. Thy Being is divided equally between Death and Life; These are the Two Pro∣prietors, and each claims a share, and hath an inde∣feasible Right in every one of us. These are the Terms, upon which Thou wer't created, and Life was given with a Purpose, and upon Condition of being taken away; rather indeed it was only lent, and, like all other Trusts or Debts, must be demand∣ed back, and may be called in at pleasure. If then the Thoughts of Dying discontent Thee, consider, that the Hardship does not lye here; but carry thy Reflections higher, and be concerned that ever thou wast born. For, either there is no cause of Repining in either case, or else the Ground of all the Com∣plaint lies in having lived at all. You had Neigh∣bours Fare, and purchased Life at the Market Price; which is, The laying it down again; no body hath it cheaper; and therefore they who do not like the Bargain, and are loth to go out again, should have refused at first, and never come into the World at all. But this is what Men, were they capable of such a Choice, would never do, if their Fondness of Life be so excessively great. The First Breath you drew bound you fast; and all the Advances you made to∣ward a more perfect Life, were so many Steps to∣ward Death at the same time.

† 1.20Asson as born we dye; and our Live's End Upon its first Beginning does depend.

Manil. Ast. 4.

To be concerned then, that we must Dye; is to be concerned that we are Men, for every one that is so, is Mortal. And upon the strength of this Impres∣sion it was, that a Wise Man, when the News of his Son's Death was brought him, received it with all the Sedateness and seeming Unconcernedness that could be, and only made this calm Reply; I knew very well that my Child was Mortal. Since then Death is a thing so Natural, so Essential to all Nature in general, and contributes so much to the Order and Well-being of the Whole World; and since it is likewise so to your own Being, and the Condition of That in particular, why should you conceive such horrible Ideas, why hold it in such irreconcilable De∣testation? In This you act in contradiction to Na∣ture. I allow indeed, that the Fear of Pain is very Natural, but I cannot admit the same Plea for the Fear of Death. For how is it possible, that Nature should ever have infused into us a Principle of Ha∣tred, and Dread, against an Ordinance of her own Institution, and such as she receives such a mighty Benefit from the due Execution of? And, as an in∣contestable Evidence, that she does not so, it appears plainly, that, where Nature works entire, without any Depravation or Restraint, there little or no Marks of this Passion are to be found. Little Children, for instance, and Brutes, who are not capable of being corrupted with Prejudice, are so far from betraying any Fear of Death, that they meet it chearfully, and seem pleased to undergo it. The Gay and Smiling Countenances of these Creatures are enough to as∣sure us, that Nature does not teach us to fear Death, but we learn That from some other hand. But all the Direction we have from Nature upon this occa∣sion, is, to expect and wait for Death; and when∣ever it comes, to receive it with Submission and Chearfulness, as considering, that it is of Nature's sending, and express appointment.

[unspec 14] Secondly. * 1.21 It is necessary; a Sentence past for it, and irreversible; and Thou who distractest thy Soul with Fears, and bewailest this Fate of thine, art sa∣tisfied at the same time, that there is no possibility of avoiding it. And what more exquisite Folly can a Man be guilty of, than the tormenting himself in∣dustriously, when he knows 'tis to no purpose? Where do you find any Man so stupidly silly, to spend his Time and his Breath in Intreaties, and importunate Addresses, to One whom he knows in∣capable of granting, or inflexible and never to be prevailed upon for his Requests? Or to knock eter∣nally at a Door, that will not, cannot be opened? And What more inexorable, more deaf to all our Supplications, than Death? If any Calamities be proper Objects of Fear, they are such as are barely Contingencies; which may indeed, but may not happen too. And Those that are capable of Re∣medy or Prevention, are fit to have our Thoughts and Care employed upon them. But Those that are fix'd, and must come, (which is the Case of Death) we have nothing to do but to expect, and to provide for; and all that is to be done with that which can∣not be cured, is to fortify our Souls, and resolve to endure it. The Ignorant and Inconsiderate fear and flee from Death; The Rash and Fool-hardy courts and pursues it; The Wise Man waits its Approach, and is ready to follow and obey the Summons; but neither runs away from it, nor advances to meet it. But certainly our Lamentations are very Idle and Extravagant, where they are sure to do no Good; and so are our Anxieties and Fears, where there are no means of Escape.* 1.22 You must bear, and not complain, when the thing is unavoidable. The Be∣haviour of David was really very prudent;* 1.23 and an

admirable Pattern he hath set us in it: When his Servants informed him, that the Child, whose Sickness he had express'd a most passionate Con∣cern for, was dead; the next thing he did, was to wash, and dress himself, and return to his ordinary way of Eating, and usual demonstrations of Chear∣fulness. This indeed was somewhat out of the common Road; and those about him, who knew no better, were much astonished at his proceed∣ing; but the Account he gave of himself was so∣lid and substantial; That, while the darling Infant was yet alive, and consequently it was yet uncer∣tain, how God would please to dispose of him; he fasted, and wept, because he did not know, whether his Prayers might be heard, and God would be gra∣cious in letting the Child live: But as soon as he understood it was dead, he changed his Course; because all Hopes of that kind were then past: Life could not be recall'd, nor his Tears and melancholy Humiliations be of any farther use in this Case. I know well enough, that foolish People have a Re∣ply ready for all this. They will tell you, that when a Thing is beyond all Remedy, it is then the fittest Object of our Grief; and, that our Concern is at no time so seasonable, as when we cannot be better than we now are. But This is the very Ex∣tremity of Senslessness; this compleats, nay doubles the Folly. It is most truly said,* 1.24 That the greatest Madness a Man can possibly be guilty of, is to struggle and fret himself, when he sees and knows all he does is in vain. Since then the Matter now before us is so absolutely necessary, so unalterably fix'd, so per∣fectly unavoidable, it is not only to no manner of purpose to torment our selves with the fear of it; but, if we would take right Measures, and make

any Profit of this Consideration, our Method must be, to make a Virtue of Necessity; and if this grim Guest will come, to put on all our good Humour, and prevail with our selves to receive him decently, and bid him welcome. For the best thing we can do is to be beforehand with him. It would bet∣ter become Us to make some Advances, and meet Death, than suffer It to overtake Us; and to lay hold on That, than to be surprized and apprehended by It.

[unspec 15] Thirdly. * 1.25 It is highly agreeable to Reason and Ju∣stice, that Men should dye. For what more rea∣sonable, than that every thing should come to the place of its Final Rest, and be safely deposited, where no new Change, no fresh Removal awaits it? If Men are afraid of arriving at this Long Home, they should not move towards it, but stand still, or go back again, or get out of the Road: But none of these are in their Power to do. What more reasonable again, than that you should go off this Stage of the World, and make room for new Actors, and a new Scene, as your Predeces∣sors made room for You? If you have plaid your Part well, you go off with Applause, and That ought to content you; If you have enjoyed your Self and the World, you have had a good Enter∣tainment, enough to Satisfy and Feast your Appe∣tite; and therefore you ought to rise from Table in Good Humour. If you had not the Wit to make the best of Life, and all its Advantages slipt through your Fingers; what Loss do you sustain in parting with it? What would you do with it any longer? If you could be trusted on, still the Talent would lye unimproved. Observe to this purpose the Reasoning of the Poet.

* 1.26—If Nature should begin to speak, And thus with loud Complaints our Folly check; Fond Mortal, what's the matter thou dost sigh? Why all these Fears, because thou once must dye, And once submit to strong Mortality? For if the Race thou hast already run Was pleasant; if with Joy thou saw'st the Sun; If all thy Pleasures did not pass thy Mind, As through a Sieve, but left some Sweets behind; Why dost thou not then like a Thankful Guest, Rise chearfully from Life's abundant Feast, And with a Quiet Mind go take thy Rest? But if all those Delights are lost and gone, Spilt idly all, and Life a Burthen grown; Then why, fond Mortal, dost thou ask for more, Why still desire t' increase thy wretched Store, And wish for what must waste, like those before? Nor rather free thy self from Pains and Fear, And end thy Life, and necessary Care? Creech, Lucret.

But, besides that we are accountable for the Use of Life while we have it, and our Profuseness does but inflame the Reckoning, the longer time we have allowed us to Mispend it in; we must re∣member, that, according to what was urged a little before; Life it self is a debt; This is as the Princi∣pal Sum put into our Hands to Traffick with, but such as we should always be ready to pay down upon the Nail, whenever it shall be called in again; and He who is the Owner and Giver may Demand it the very next Hour. How then can you Argue against the Condition of Your own Obligation? How can You falsify Your Trust, and Act against Your Engagement, and Your Duty? It is most un∣reasonable to Shuffle and Flinch, and Kick against these Pricks; because by Death you ease your self of a mighty Charge and Trouble; You make up your great Account, and pay in that vast Sum, for which you stood responsible, and which, while in your Custody, was liable to great Loss and Hazard. Dying is a general thing; Every Body does it, And can You take it Ill not to be Ex∣empted? Do You expect to be the Single Instance, the Sole Reserve from Universal Nature; to Enjoy a Privilege by your self; a Privilege never yet seen nor heard of in the World? What unparallel'd Folly and Presumptuous Madness is This? Or why should You be afraid to go where all the World goes, where you will find innumerable Millions of Men, who have taken up their Residence before you come, and whither you will be followed by as great a Number afterwards? How singular an Af∣fectation is this? Death is equally certain to All; and therefore it cannot be Unreasonable, nor Un∣just, with respect to You; for Equality is the first constituent part of Equity; and no Man will be forgotten or overlook'd in this Distribution.

* 1.27In the same Road All travel on, By All alike the same dark Journey must be gone. Our Blended Lots together lye, Mingled in one common Urn; Sooner, or Later, out they fly, &c. IIId. Miscell.

[unspec 16] The Third Resentment I mentioned upon this oc∣casion is the Contempt of Death, * 1.28 and This is a Mark of a Brave and Generous Mind; This fre∣quently proceeds from exalted Judgment, and strength of Reason, and is more peculiarly the Vir∣tue of a Publick Character, Elevated Fortune, and a Life full of Difficult and Weighty Affairs. For to Persons in such Circumstances, many Accidents may happen, for which no Man ought to scruple Dying; and several Prospects present themselves, of Things so valuable, that they deserve to be preferred even before Life it self. Let Other matters succeed how they will, This at least is a constant Rule; That a Man ought always to be fonder, and have a greater Regard for Himself, than for a Life led in hurry and publick Business; which shews him, as it were, al∣ways in a full Theatre, and exposes him to the View and Censure of all the World. He must consi∣sider himself, not only as a Spectacle, but as a Pat∣tern to Mankind; and remember, That One of the Incumbrances of Honour and Dignity, is a necessa∣ry Obligation to shine brighter than Common Men; to render his Virtue more conspicuous to those be∣low him; and to do Things exemplarily Good and Great, though it happen to be at the Expence of

All that the World calls Dear. To such Persons many times the same Methods of safety are denied, which private Men might make use of, without any re∣flection upon their Prudence, or their Duty. They must by no means suffer any diminution of their Honour; but when driven to a pinch, must Risque and Sacrifice their Lives, and trust the Event to Fate. The Great Man, who cannot command himself so far as to Despise Death, is not only made thereby incapable of doing any Gallant and eminently Good Action, but he lays himself open to more than ordi∣nary Dangers, by this Timorous Spirit and Behavi∣our; and Those too, such Dangers, as threaten most, what requires his best care to preserve. For while his great Concern is to preserve his Person, and see that Life be under Covert; his Duty, his Honour, Virtue and Probity lie naked and exposed; and run a mighty hazard for want of Courage to Protect and Stand by them. The Contempt of Death is in effect the very Principle, to which the Boldest and most Renowned Exploits are owing; the most daring Attempts, whether in Good or Ill Designs. He that hath Conquered the Fear of Death, hath nothing more left to terrify him; He hath it in his Power to do what he pleases; and may at any time make himself Master of Another Man's Life, because he is already Master of his Own. And, as this Contempt is the true Source of Generosity and undaunted Firmness in Action; so is it likewise the very Spirit and Life, that quickens and supports that Resolution from whence they proceed. Hence Calmness, and Constancy, and Perseverance, All the Free and Bold Determinations, by which Virtue hath expressed her self; the Noble and Admired Sentences uttered by Celebrated Persons, when re∣duced to extremity of Danger and Distress: Such as shine in Story, give lasting Characters to their Authors, and transport the Reader with Wonder

and Delight; a very few of which, because they now occur to my Mind, I take the Liberty to insert here.

Helvidius Priscus, having received a Message from the Emperor Vespasian not to appear in the Senate; or, if he came, strictly prohibiting him to interpose his Opinion in a Debate, which was to be moved there; sent back word, That his Character of a Se∣nator required his Attendance, and he should not re∣fuse his Summons; neither should he, when There, balk any thing that became him; but, if called upon to give his Judgment, would discharge his Conscience, and deliver his Sense of the Case freely, and with∣out Fear or Reserve. The Emperor provoked with what he thought Insolence in this Reply, sent a Se∣cond Message, threatning to put him to Death, if he opened his Mouth; To which he returned thus; Sir, said he, Did I ever tell the Emperor that I was Im∣mortal? His Majesty, I suppose, will do his Pleasure, and I will take care to do my Duty; It is in His Power to put me to Death Unjustly, but it is in my Own to Dye Virtuously and Gallantly. The Lacedemonians, when Philip of Macedon, Father of Alexander the Great, had entred their Country with his Army, received a terrible Message from him, Threatning what Severity he would use them with, if they did not court his Friendship, and send to make Terms with him. To which one Brisk Fellow Answered in behalf of the whole Republick, What Harm can those Men suffer who are not afraid of Death? And upon another Dispatch from Philip, telling them, That he would break all their Measures, and prevent the Designs they had formed in their own Defence; The An∣swer was, How, Sir, what break all our Measures? No, Sure you will not pretend to hinder us from Dying? This is a Project which you cannot Defeat. Another, when his Opinion was asked, What course a Man could take to live Free and Easy, resolved the Doubt thus,

That all other Methods were ineffectual, except that One of Despising Death. We read of a Young Boy, who was taken Captive and Sold for a Slave, and in Discourse with his Patron who had Bought him, Sir, says he, You shall now see what a purchase you have; I should certainly be much to blame, and guilty of great Folly, should I submit to Live in Slavery, when my Li∣berty is in my own Disposal, and I can retrieve it when I please: And with that he threw Himself down from the House top, and was dashed to pieces. While a Person was deliberating with himself in deep perplexity of Thought, whether he should quit this Life, or not accept that Deliverance, but be con∣tent to tug on still under the weight of a very heavy Calamity, which then oppressed him; A Wise Man told him, That in His Judgment the Matter under Debate was very small and inconsiderable.

For, What is it, says he, to Live? Thy Slaves, nay thy Beasts and Cattel Live; but to Dye like a Man of Honour, and Integrity, and Wisdom; to leave the World with remarkable Constancy and Courage, This in∣deed is a thing of moment, and worth Studying for.

To conclude this Argument; and to crown it with the most complete and substantial Considerati∣on that can possibly belong to it; Our most Holy Religion owes more of its Success in the World, and more of its Effect upon Men's Hearts and Lives, to this single Principle of getting above the Fear of Death, than to any other Human Foundation whatsoever: No Man can be an excellently Good Christian, who is not Resolute and Brave; and up∣on this Account we find, that our Great Master, who best understood the Temper of his own Gospel, does insist upon taking up the Cross; Hating and Despising Life for his sake; not Fearing Men who can only destroy the Body, and the like; which are but other Expressions for the Contempt of Death; These he insists upon, I say, as frequently, as ear∣nestly,

as upon any other Duty, or Article of Re∣ligion whatsoever.

Now we must understand, That there are many Counterfeits and False Pretences to Bravery upon this Occasion; a great many People, who look big upon the matter, and would fain persuade the World, nay perhaps are persuaded Themselves, That they Despise Death, and yet are in truth afraid of it. Thus several People will tell you; They do not va∣lue Life; They would be content, nay glad to leave the World; but the Ceremony and Process of Dy∣ing is what They cannot away with. Others again, while in perfect soundness of Health and Judgment, can think of Death without any Impressions of Horror; nay have, as They imagine, settled their Minds so, as to bear the Shock of it Firm and Un∣moved; and Some have gone farther yet, and re∣solved to make it their Choice, their own Act and Deed. This is a Farce very often played; insomuch that the Soft, the Luxurious Heliogabalus himself had a Part in it; and made Sumptuous Preparations, that his Death might be as Pompous and Expensive, as his Life had been. But when These Mighty Men of Valour have come to the Push, their Hearts have failed; and either Courage was wanting to give the Blow, or they have repented of such Hardiness for Rash Heat and Folly; (as Lucius Domitius parti∣cularly, who after he had Poysoned himself, was sorry for what he had done,) and would fain have Lived, when it was too late. Others turn away their Heads, draw their Cap over their Eyes, and dare not look Death in the Face; They think of it as little as they can; steal upon it, and plunge in all on the sudden; They swallow it down like un∣palatable Physick; and hasten to get to the End of that bitter Potion which goes against their Stomach. To this purpose is that saying of Caesar, That the Shortest Death is the Best; and that of Pliny, That a

Sudden and Speedy Dispatch is the greatest good Fortune, that can happen to Man in this Stateof Mortality. Now no Man can truly be said to have Resolution and Courage, such as is above the Fear of Death, who is afraid of facing, and coming up to it; who dares not meet, and undergo it with his Eyes open, and his Thoughts and Senses about him. Thus we know several have done, and therefore this is no Roman∣tick Excellence, above the Power or Capacity of Human Nature. Thus did Socrates particularly, who had Thirty days time to chew the Cud, and digest the Sentence pronounced against him; and yet, af∣ter all this Foresight and Consideration, Dyed with∣out the least Disorder or Passion, without any Change in Countenance or Temper; without any struggle or sign of Reluctancy; in the most Calm, Composed, Chearful manner, that you at any other time can suppose a Man in. Thus did Pomponius Atticus, and Tullius Marcellinus, those Two Gallant Romans; and Cleanthes the Philosopher, who Dyed all Three almost alike. For, resolving to Fast Them∣selves to Death, that so they might get rid of a very painful Distemper, that had made Life a Bur∣then; and finding their Abstinence to prove the Best Physick, and, instead of Killing them, to Cure their Disease; They would not desist, even upon this Recovery; but Finished their Design; and took great Satisfaction in Observing the gradual De∣cays of Nature; and by what Steps and Methods Death gained ground upon them. Among These Fearless Men we may reckon Otho and Cato too; who, after resolving to Kill Themselves, and all ne∣cessary Preparations made in order to it, just as they were going to put their Design in Execution, took a sound sleep. Thus preserving their Spirits from any Disorder or Confusion, which the Pro∣spect of Approaching Death was no more able to cast them into, than any trifling little Accident

in Human Life, would Discompose a Man of Tem∣per and Judgment.

[unspec 17] The Fourth Quality is the Affection of a Great and Generous, a Firm and Resolute Mind;* 1.29 which hath been often, and with general Approbation practised, by Persons of unquestionable Magnani∣mity, and eminent Piety. But then they have re∣strained this commendable Desire of Death to Two particular Cases.

The First of These, which seems most agreeable to Nature, and upon that account may justify such a Desire, is a Life of extreme Calamity and Distress, of perpetual Uneasiness, and exquisite Pain; Or an Apprehension of some Death more Scandalous, more Torturing, more Insupportable, than That which at present they should undergo; In a word, a Condition so Deplorable, that there is no place left for Hope, no possibility of Remedy or Redress. Then Death is desired as a sure Retreat, and quiet Harbour from the Waves and Storms of a trouble∣some Life; the Best and most effectual Relief for weary and wasted Nature; the only Refuge and Support of Slaves harassed and ill Treated; and, as the Case then stands, the supreme Happiness a Man is capable of. It is, I own, an Argument of Weak∣ness and Littleness of Soul, to sink under Misfor∣tunes; but it is as sure an Instance of Folly, to cherish and be fond of them. And, in my poor Judgment, it is high time to Dye, when (all Cir∣cumstances fairly computed,) there is a great deal more Evil than Good in Living. For, as throwing away one's Life rashly and inconsiderately is against Nature, so likewise is the taking pains to Preserve it to our own Loss; and chusing to Live in Misery and Torment. When therefore Providence hath reduced us to such a lamentable Condition as This, God will not sure be Angry, that we wish a Re∣lease. Some Persons have run the Point so high,

as to tell you, That Men ought to Dye to avoid the Pleasures and Temptations, which are highly agree∣able to Nature; And if so, how much stronger and more cogent are the Reasons for avoiding Pain and Grief this way, which are of all things in the World the most contrary to Nature? There are, in all Appearance, several Incidents in Life, worse and much more formidable than Death: Such as a Man had better Dye than continue under; many Circumstances, in which, if it were left to any Wise Man's Choice, he would infinitely rather quit the World, than stay longer in it; So far is Life it self from being a sufficient Compensation for all the Evils possible to be endured in it. Hence it was, that when Antipater threaten'd a great many terrible things, and severe Revenge upon the Lace∣demonians Refusal, if they did not submit presently, and comply with the Terms he sent them; They replied,

That he did not yet drive them to absolute Necessity; for if the Sufferings he threatned were worse than Death, they would chuse That, as the more desirable of the Two.

And it is a Saying usual with the Philosophers,

That a Wise and a Good Man lives as long as it is fit he should, and not as long as possibly he can:

Which is the Care of those only who sacrifice their Virtue, their Reputation, their every Thing that is most valuable and dear, to lengthen out their Term, and gain, though it be but a little Respit from Death.

Again. Death is much more at Command, and in our Disposal than Life is, or can be; There is but One Passage into the World, and our Entrance in∣to it must be assisted by the Will of Others; Our Ways out again are Infinite, and our Departure hence needs no Consent, but our Own: And the more chearful and contented we are at our leaving it, the more becoming and reputable is our Exit. We may want Lands and Revenues sufficient to

maintain us while Living, but no Man can want enough to receive him when Dead; This is a Free∣hold, which neither Poverty nor Prodigality can alienate. No Man is so despicable, but he may have the Life of any other Man at his Mercy; no Place so secure, none so strong, as to be inaccessible to Death; for as the Tragedian observes most truly;

* 1.30Through all the spacious Tracts of Air, Seas, Land, Death, Omnipresent Death is still at hand. The numerous Ills, that wretched Mortals wait, Kind Heaven with Pity saw, and did create This always near, this ever sure Retreat. Courage and Strength, Wisdom and Virtue, All To Vice and Cowardice a Prey may fall: The Base and Weak may take our Life away, The Strongest can't detain, or force its Stay. The Privilege of Escape none can refuse, Death hath Ten thousand plain and easy Avenues.

The most valuable Present, that Nature hath made us; and That which really renders all the Com∣plaints we utter in our melancholy Moods without Excuse, is, the Trusting us with the Outlets of Life, and leaving the Keys in our own hands.

Why then (Vain Man) dost thou find fault with the World? It detains Thee not. If thou livest in Uneasiness, thank thy self, thy own Cowardice is to blame for it: For he that hath but the Resolu∣tion to Dye, needs no more to set him free, and perfect his Deliverance.

The Second Case, wherein the Desire of Death is most practicable and most commendable, is purely

Religious; when Men have entertained such strong and lively Apprehensions, and those Apprehensions have kindled such eager Wishes, of a Future State, that Death is longed for with great Impatience; be∣cause This is look'd upon as a Gain and mighty Ad∣vantage; the Seed from whence a Rich Crop shall spring up to a better Life; the Passage to the Seats of Bliss, and Inlet to Full and Perfect Happiness; the Storehouse where We and all our Earthly Trea∣sures are safely deposited, to be produced with vast Improvement at the Resurrection. These are Things of that Moment and Infinite Value to us, that a firm Belief and stedfast Hope of them is very hardly con∣sistent with the Fear and Loathness to dye: For sure, if this Principle were pursued through all its Consequences, the Effect must needs be, to make us dissatisfied with Life, and weary of being confined here so long, and at so great a distance from our Happiness: Life upon these Terms should be barely supportable, but Death our Choice, and the Object of our Love and Desire: To such Men, Living must needs be a Toil, and a Burden; and Death an Ease and Refreshment, after much Suffering, and hard Labour. St. Paul's Declarations and Wishes would then be in the Hearts and Mouths of all Good Men. I desire to be dissolved and to be with Christ,* 1.31 which is far better. To me to dye is Gain. And, Oh wretched Man, who shall deliver me from the Body of this Death? Of such Efficacy, I say, in all Reason must these Ex∣pectatons be, when duly cherished and enforc'd: And I cannot but acknowledge those Reproaches upon some Philosophers and Christians, both Anci∣ent and Modern, to have a great deal of Justice in them; whom Men called Hypocrites, and Publick Impostors. For what better Notions can be enter∣tained of Persons profuse in the Proofs of an Im∣mortal State, and in the Glorious Commendations of a Bliss inexpressible in the Life to come; and yet

at the same time, Pale and Shivering for Fear, de∣clining Death by all possible Means, and trembling at the very Mention of its Approach; though this very Thing, to which they are so exceeding averse, is confess'd to be the Passage into their so much admi∣red Eternity; the only Method of putting them in∣to actual Possession of those Joys, the very Hope and Reversion whereof they pretend to value above this whole World?

[unspec 8] The Fifth and last particular mention'd upon This Occasion, * 1.32 is only a Putting in execution that which was mention'd before; For what is Dying by one's Own hand, but the Gratification and Accom∣plishment of a Man's Desire of Death? This in∣deed hath at first blush a good fair Appearance; and seems to proceed from Virtue, and Greatness of Spirit: And certain it is, that the Allowance and the Practice of it hath been both Frequent and An∣tient. Many Instances of this kind live in Story, Persons eminently Great, and Good; of almost every Countrey, and every Religion. Greeks and Romans, Egyptians, Persians, Medes, Gauls, Indians; Philosophers of all Sects, nay Jews too; as is evi∣dent from the Fact of old Razias, who hath the Ho∣nourable Character of The Father of his Countrey given him,* 1.33 and is constantly mentioned with Commen∣dation of his Virtue: Another Instance the same History gives us likewise in those Women under the Tyranny of Antiochus,* 1.34 who after they had Circum∣cised their Children, cast Themselves down headlong from the Wall with them. Nay, not only Jews, but Christians too; witness those Two Holy Wo∣men, Pelagia and Sophronia, Canonized for their Pie∣ty and Courage; the former of which, with her Mother and Sisters, cast her self into a River, that by drowning they might escape the Rudeness and Violence of the Soldiers; and the latter stabb'd her self, to prevent the outragious Lust of the Emperor

Maxentius. And, as if single Persons were not suffi∣cient to justify this Practice, we have whole Cities and Nations giving Authority to it by their Exam∣ple. Thus did the Citizens of Capua, to avoid being taken by the Romans; thus did Astapa and Numan∣tia in Spain upon the same account. Thus the Abi∣daeans, when hard pressed by Philip; and a City of the Indians, when Alexander had encamped against it. This hath likewise had the yet more Authentick Approbations of Laws and Publick Sanctions; and several Commonwealths have not only permitted, but recommended, and in some Cases brought it in∣to a Custom; as Marseilles heretofore, the Isle of Cea in the Negropont, and some Northern Nations, in particular; where the Publick Justice regulated the Times, and the Methods of doing this. Nor is it only upon Precedents, that the Favourers of this Opinion do rely, but they think it abundantly sup∣ported by Reason; and particularly, that several Arguments of Weight may be deduced from the for∣mer Article to justify it. For, say They, if a Desire and Willingness to dye, be not Allowable only, but Commendable too; if we may Wish and Pray for a Release; if we may put our selves in the way of it, and be glad when it is offered; why may we not Give this Relief to our Selves? Is the Desire it self a Virtue, and the Execution of that Desire a Sin? What is permitted in the Will, why do you call for∣bidden in the Act? That which I may be pleased with from Another hand, why should I be condemn∣ed for from my Own? Indeed why should I wait the tedious Approach of that from other means, which I can at any time give to my self? For is it not better to Act in this Case, than to be purely Passive? Is it not more Manly and Generous to Meet Death, than lazily to sit still and attend its Motions? The more Voluntary our Death is, the more like a Man of Honour. Again; What Law does this offend

against? There are Penalties indeed ordained for Robbers and Pick-pockets, but is any Man liable to them for taking his Own Goods? By the same Rea∣son the Laws against Murder do not concern Me. They provide for every man's Security against the Insults of Others;* 1.35 they tye my Neighbour's hands from taking My Life, and Mine up from taking His; because this is supposed to be an Act of Violence, and want of Consent in the Sufferer makes it an In∣jury; but what is all This to the purpose, or how does it render a Man guilty, who voluntarily and deliberately takes away his own Life? These are the Principal, I think indeed, the Whole of those Arguments commonly alledg'd in Defence of this Practice; but then there are Others a great deal more Substantial, and more Obligatory, that use to be produced for the Contrary Side of the Question.

First then. As to Authorities, This Practice, how∣ever countenanced by some, but very few States in comparison, hath yet been absolutely disallow'd, and condemned by the Generality of Mankind; and not only by Christians, but Jews too,* 1.36 as Josephus shews at large, in the Oration he made to his Offi∣cers in the Cave, at the Taking of Jotapata. By the Generality of Philosophers and Great Men, as Plato, and Scipio, and Others; who all impute this manner of proceeding to a Defect, rather than any Sufficiency of Courage; and reproach it, not only as an Act of Cowardice, misbecoming a Brave Man, but of Heat and Impatience, unworthy of a Good Man. For what can we say better of it, than that This is skulking and running out of the way, to hide one's self from the Insults of Fortune? Now a Virtue that is vigorous and stanch, will be sure to stand its ground: Distress and Pain are so far from making it flinch, that they feed and cherish, and ex∣alt it; it lives, it grows, it triumphs by them. There

is certainly greater Firmness of Mind express'd in bearing and making an Advantage of one's Chain, than in breaking it to pieces, because it keeps us confined, and ties us fast to some Uneasinesses: And all considerate Men must allow, that Regulus shew'd infinitely more Gallantry than Cato.

* 1.37The Base, when wretched, dare to Dye; but He Is Brave indeed, who dares to Live in Misery.

† 1.38If the Crack'd Orbs should split and fall, Crush him they might, but not Appall. Sir R. Fanshaw.

Nay, these Men ought to be accounted Infamous, and treated as Deserters. For no Man can answer quitting the Post he is order'd to, without the ex∣press Leave, and fresh Orders of the Superior Offi∣cer, who placed hi there. We are by no means put into the World upon our own account alone; and therefore Personal Calamities must not put us upon an Act of so great Injustice, as the squandring away That, in which Others have a Right, as well as We; nor yet are we Masters of our selves, but under the Disposal and Direction of a Lord who hath a Right Paramount.

Thus you see what Arguments are generally brought on either side; but if we set the Considera∣tions of Duty and Religion aside, and take the Li∣berty to speak the Sense of mere Nature in the Case, the Resolution she would come to seems to be This: That Men ought not to enter upon this Last

and Boldest Exploit, without some very extraordi∣nary, and most pressing Reason to induce them; that so it may be, what They call, making a Decent and Honourable Exit. Every slight Occasion, every little Pett, or cross Accident, will not justify Men's falling out with the World; and therefore, They are certainly in a great Error, who pretend that a small Excuse will serve to quit Life, since there are no very Weighty Arguments to persuade our keeping it. This is highly ungrateful to God and Nature, when so Rich a Present is so much slighted and underva∣lued; It is an Argument of great Levity, and be∣trays a great deal of Moroseness and Ill Humour, when we quarrel and break Company upon every slender Provocation. But indeed there is something to be said (though that something is not enough) for a very Urgent and Weighty Occasion; such as renders Life a perpetual Torment, and the Thoughts of continuing in it insupportable; such, for Instance, as I mentioned formerly, Long, Acute, Excessive Pain, or the certain Prospect of a very Cruel and Ignominious Death. And upon this account, the se∣veral Persons that I am going to name, how fa∣vourably soever Story hath represented their Beha∣viour, do by no means seem to have a Plea sufficient to Justify, no, not so much as to Excuse a Voluntary Death. Such are Pomponius Atti••us, Marcellinus, [unspec 1] and Cleanthes, who after they had begun the Process, re∣solved to finish it, merely because they would avoid the trouble of having the whole Course to begin and go through again: For, what Apology soever might be made for the delivering themselves from a Pain∣ful Distemper, yet when that Pain and the Cause of it were removed, they lay under no farther Tem∣ptation to be out of love with Life; and a bare Pos∣sibility of the Disease returning, was a Considerati∣on much too remote. The Wives of Paetus, and Scaurus, and Labeo, and Fulvius the intimate Friend

of Augustus, of Seneca, and a great many more, were as fantastically fool-hardy; when they killed Themselves, either to bear their Husbands Company out of the World, or to invite Them to go with them. [unspec 3] So likewise Cato and others, who were dis∣contented with the Event of their Undertakings, and the Chance of War; and chose rather to dye by their own hands, than to fall into their Enemy's; notwithstanding these Enemies were such, as gave them no just ground to fear any barbarous or dis∣honourable Treatment from them neither. The same Censure will fall upon Them, [unspec 4] who murder'd themselves, rather than they would be beholding to one they hated, for their Lives; or lye at the Mer∣cy of an Ill Man; as Gravius Silvanus, and Statius Proximus did, after Nero had given them his Pardon. Nor are They less to blame, [unspec 5] who run into the Shades of Death, to hide themselves from Shame, and co∣ver the Reproach of some past Dishonour or Mis∣fortune; such as Lucretia after the Injury she had suffered from Tarquin; and Spargopises, Son to Tomy∣ris the Seythian Queen, and Boges Commander under Xerxes; the former, because he could not bear being Prisoner of War to Cyrus; the other for the Loss of a Town taken by Cimon the Athenian General. Nor They, [unspec 6] who could not endure to survive a Publick Calamity, though nothing extraordinary had befal∣len Them in particular; such as Nerva the Great Lawyer, Vibius Virius at the Taking of Capua, and Jubelli••s at the Death of the greatest part of their Senators, inflicted by a Roman Officer. And least of all can those Nice and Delicate People excuse themselves, who chuse to dye, because they are cloyed with Life, and weary of repeating the Same Things over again. Nay, I must go farther yet. For it is by no means sufficient, that the Occasion be very Important, and full of Difficulty; unless it be Desperate, and past all Remedy too; for nothing

less than Necessity ought to be pleaded here; and This should be the last Reserve, the Only Escape from Extremity of Misfortune. Upon this Account Rashness, and Despondency, and anticipating one's Fate, and Giving all for Lost is always exceeding blameable; an Instance whereof we have in Brutus and Cassius, who, before there was any occasion for it, put an End to their own Lives, and with Them to all the languishing Remains of the Liberty of Rome, which was committed to, and depended en∣tirely upon Their Protection. For, as Cleomenes tru∣ly said, Men are under an Obligation to use Life frugally, and to make it go as far as possibly they can; nay, not only to contrive, that it may last as long as is possible, but that it may be useful to the very last. For a Man may discharge himself of this Trust at any time; and when Things are at the very worst tht they can be, This Remedy is what no Man can be at a loss for. But we should wait for better Days, and try whether the hand of our For∣tune will not mend upon us.* 1.39 Many a Man, as Se∣neca observes, hath outliv'd his Executioner. Josephus, and a great many besides, have followed this Advice to excellent good purpose; and Matters, when in all human probability desperate and lost, have wheel'd about, and taken a quite different Course, to the mighty Surprize, as well as Advantage, of all that were concerned in them.

† 1.40Good unexpected, Evils unforeseen, Appear by Turns, as Fortune shifts the Scene: Some rais'd aloft, come tumbling down amain, Then fall so hard, they bound and rise again. Mr. Dryden.

In this Case a Man of Honour and Virtue ought to act toward Himself, as he should in sighting, toward his Adversary; To be always upon his Guard; to parry and ward off the Blows with all the Art and Skill one hath, to weary him out, and make good one's own Party; but never to Kill, except the ne∣cessary Defence of one's self require it, and till Matters are brought to the very last Push.

Secondly, There is no Question to be made, but it is infinitely more Virtuous, and more Commen∣dable, to endure patiently, and support our selves with firm and immoveable Constancy to the very End, than to sink under the Load, and tamely flee before the Calamity. For such a Yielding betrays Weakness and Cowardice. But, because Perseve∣rance, like Continence, is a Grace not given equally to All, nor is every Man alike able to receive it; the Question before us at present will be, Whether upon Supposition of some Great Evil, Insupportable for the Quality, and past all Hopes of Remedy or Recovery; such as is likely enough to subvert and beat down all our Resolution, and Irritate our Minds to some very wicked Passion; such as Discontent, Despair, Murmuring against our Great Lord; Whe∣ther, I say, in such a Case, it might not be more expedient, or at least more excusable, to deliver one's self by One Resolute Act, from such Dread∣ful, such Vicious Consequences, while our Under∣standing is perfect and undisturb'd; than by a Cowardly Delay to expose our selves to the Danger of being vanquished by the Temptation, and so ruined to all Eternity? Is it not better to quit the Field, than to Sacrifice one's self by obstinately standing one's ground? This perhaps is a Course, which in some very Nice and Difficult Exigencies, Reason and merely Human Prudence might advise; and accordingly some, who pretended to be great ••••••osophers, have practised it, in different Countries;

so that the Opinion seems to have been pretty fa∣vourably received. The Stoicks do not stand upon so much Ceremony, but give Men leave to dislodge and pack off, whenever they are disposed to it; as we may collect from Seneca and others. The other Philosophers are somewhat more reserved, but They allow it too; provided a Man can give a good rea∣son for his proceeding thus. These are the Notions, and Determinations of the Schools of Philosophy and Human Reason; but That of Christ teaches us much otherwise. For the Christian Religion admits no reason to be sufficient in this Case, nor ever dispenses with any Circumstances whatsoever. The Truth and Wisdom of God absolutely condemns all such Officious and Voluntary abandoning of our Post; and never suffers us to stir from our Duty, till we are regularly dismiss'd, by the same Authority which placed us in it. No Man's own Inclinations are sufficient, nor can the doing it of his own head bear him out in this matter. So that whatever hath been said in this Chapter, which may seem in any degree to advise Men to Patience and Perseverance, and to propose This, as the better and more eligible; though, in the Philosophical Sense, it be only re∣commended as Good Counsel; yet in a Religious one, it hath the force of an absolute and indispen∣sable Command.

Besides we may add, That it is an Argument of very great Wisdom, for a Man to know and di∣stinguish rightly, which is the proper season for Dy∣ing; and to lay hold on that Opportunity, when put into his hands. For every Man hath a Critical juncture of this kind, in which Virtue and Honour call; which Some by being over-hasty Antedate, and Others as much too slow let slip through their Hands. Both these Defects, though so contrary in the Operation, yet proceed from the same Princi∣ples; which are a mixture of Weakness, and of

Courage: But the Misfortune is, That even Mag∣nanimity it self, without Discretion to Temper and Direct it, will not secure a Man's Character. How many Persons of just Renown, and once unble∣mished Honour, have yet had the Unhappiness of surviving their Reputation; and from an Intempe∣rate Fondness of Life, for the sake of some poor little addition to their Days, have absolutely Sullied and Eclipsed their former Glories, followed all their Credit to the Grave, a good Name Murthered and Buried by their Own Hands? The wretched re∣mainder of their time hath retained not the least Tincture or Resemblance of what went before; but the Scandal of Their Age, compared with the Ho∣nours of their earlier Years, looks like some wretch∣ed old Clout, tack'd to some very Rich and Beauti∣ful Garment. And who would patch up Life at this Odious Deformed rate? It is with This, as with Fruit; there is a Critical Season of gathering it from the Tree. If you let it hang too long, it putrifies and grows Insipid; and the longer you spare it, the worse it is; and if you pluck it too soon, the loss is as great in the other Extreme; for then it is Green and Sowr, and good for nothing for want of kindly Ripening.

Many Eminent Saints have with great Industry declined Dying, upon consideration of their great Usefulness, and the mighty Advantage the Publick would receive from their Surviving; and this too, not∣withstanding the certain Prospect of their own Pri∣vate Gain in leaving the World. And when a Man can exchange so much for the better, it argues great Charity, to be content to Live. This St. Paul de∣scribes to be his own Case, (Phil. I.) And there is more than Men commonly think of Resignation in that Old Saying, If my longer Continuance be for the Benefit of thy People, I refuse not the toil of Living. Si Populo tuo sum necessarius, non recuso Laborem.

[unspec 21] Death appears to us under divers Shapes; and the manner of Men's undergoing it, is vastly different; some of the ways of Dying are more easy, and ac∣cordingly the Figures and Idea's of it much less dis∣mal and frightful, than Others. But when all is done; the Difference of these Forms, is like that of Faces; and the Preference given to them depends chiefly upon Humour and Fancy. So far as I am capable of Judging, Of all Deaths which are usually termed Natural, That is the Gentlest and most Sup∣portable, which proceeds from a gradual Weakness, and Stupefaction of the Parts: And of All that are Violent, That sure is most eligible, which is quick∣est in Execution and Dispatch, and is least thought of before-hand. Some indeed are fond of making their last Act Exemplary, a Pattern to Others, and a Commendation to Themselves; by the Proofs they give the World of Courage, and Wisdom, and Steadiness of Mind at their last Hour; But This is rather to have a regard for Other People than One's Self; and a Symptom of a Vainglorious Humour, which is greedy of Fame, even at the Moment we Expire; and reproaches Us with Vanity, rather than brings any real Advantage to Mankind in common. Now Dying is not an Act of Society, but of One single Person; and therefore the Rules for Regula∣ting our Behaviour in it are Personal. At such a time a Man hath enough to do, to mind his own Business; and the Thing he is chiefly obliged to at∣tend, is to Comfort and Support himself in this last great Conflict, without troubling himself with the Affairs, or the Censures of other People; for he is that very Moment putting himself out of the Do∣minion of Common Fame, and going to a Place, where what the surviving World says will neither reach nor concern him. That, in a word, is the Best Death, which is most Private; where a Man hath greatest opportunities of Recollecting himself,

and going out of the World Quietly, without any troublesome Attendance or Observation. The usual Ceremonies of our Friends and Relations being by, and giving Their Assistance in the last Struggles of Life, is exceeding Troublesome and Inconvenient; One Disturbs your Sight with an Object that had better be away; Another your Ear with some Im∣pertinent Discourse; a Third your Mouth by forcing upon you some fruitless Medicine or Sustenance; and All together Croud, and Confound, and per∣fectly Stifle the Dying Man. Then their Tears, and Groans, and Lamentations, are more Torment∣ing than all the rest; if they be Real, and proceed from Affection and Concern, they melt one down, break one's Courage and Resolution, and cut one to the very Heart: If they be Formal only, and put on for Decency or Design; they raise one's In∣dignation, and provoke a very unseasonable Passion in the very midst of Agonies and Convulsions. Se∣veral very Considerable Persons have been so sensible of this Inconvenience, that they have contrived in∣dustriously, to Dye at a distance from their Relati∣ons, on purpose to be out of the way of it. And sure That which moves many People to desire the contrary, is very ridiculous. For what can be more Childish and Senfless, than to please one's self with moving the Compassion of Friends and Ac∣quaintance; and be proud that a great many People express a tender Concern for what we Endure? We cannot but commend Firmness of Mind, and a Hardy Virtue in encountring Misfortunes; We ex∣hort our Friends to it, when it is their Own Case, and upbraid them with Weakness, if they take it too tenderly; and yet this very Virtue we hate, and accuse as inhuman and wanting in Affection, when the Calamity is Ours. Then They who were for∣merly chidden for resenting their Own, are reproach∣ed, if they are too afflicted, and do not perfectly

sink under Our Sufferings. We condemn their Com∣plaints for what they feel; and yet we cannot al∣low them so much as to be patient under what they only see. This is unjust, unreasonable, and foolish to the last degree. And certainly a Wise Man when sick, should be very well content at least, if not much better pleased, with the Composed Counte∣nances, and resigned Behaviour, of all the Friends that assist in his Extremities.

Notes

• * 1.1

  The Day of Death.
• * 1.2

  Nam verae voces tum demum pectore ab imo Ejiciuntur, & eripitur Persona, manet Res.

  Lucret. Lib. 3.
• † 1.3

  Nimirum hâc die unâ plus vixi mihi, quàm vivendum fuit.
• ⁂ 1.4

  —Scilicet ultima sempet Expectanda dies homini, dicique beatus Ante obitum nemo, supremaque funera debet.
• * 1.5

  Of know∣ing how to dye.
• * 1.6

  Five Sorts of Behavi∣our with regard to Death.
• * 1.7

  Fear of Death.
• * 1.8

  The effect of vain O∣pinion.
• * 1.9

  Of Weak∣ness.
• * 1.10

  Of Inju∣stice.
• * 1.11

  'Tis preju∣dicial to Life.
• * 1.12

  Omnem crede diem tibi diluxisse supremum, Grata superveniet, quae non sperabitur, Hora.

  Hor. Lib. 1. Ep. 4.
• * 1.13

  Vitam nemo acciperet, si daretur Scientibus.
• * 1.14

  Reverti unde veneris quid grave est?
• * 1.15

  Aequaliter tibi splendebit omne Coeli latus. Totam lucem suo loco prope totus aspicies: quam nunc per angustissimas ocu∣••orum Vias procul intueris & miraris.
• † 1.16

  Dies iste, quem tanquam extremum reformidas, aeterni na∣talis est.
• * 1.17

  Summum nec metuas diem, nec optes.
• * 1.18

  Dying is Natural.
• * 1.19

  Sic Rerum Summa novatur.
• † 1.20

  Nascentes morimur, finisque ab origine pendet.
• * 1.21

  Necessary.
• * 1.22

  Feras, non culpes, quod vitari non potest.
• * 1.23

  2 Sam. xii.
• * 1.24

  Scienter frustra niti extremae dementiae est.
• * 1.25

  Just and Reasonable.
• * 1.26

  Denique si vocem Rerum Natura repente Mittat, & hoc aliquoi nostrûm sic increpet ipsa; Quid tibi tantopere est, Mortalis, quòd nimis aegris Luctibus indulges? quid mortem congemis, ac sles? Nam si grata fuit tibi Vita anteacta, priorque, Et non omnia pertusum congesta quasi in vas Commoda persluxere, atque ingrata interiere, Cur non, ut plenus Vitae conviva, recedis, Aequo animoque capis securam, Stulte, quietem? Sin ea, quae fructus cunque es, periêre profusa, Vitaque in offensu' est; cur amplius addere quaeris, Rursum quod pereat male, & ingratum accidat omne; Nec potius Vitae finem facis, atque laboris?

  Lucretius, Lib. III.
• * 1.27

  Omnes eodem cogimur, Omnium Versatur Urna: Seriùs, ocyus Sors exitura, &c.

  Horat. Od. 3. Lib. 11.
• * 1.28

  Contempt of Death Good, if upon a Good Ac∣count.
• * 1.29

  Desire of Death.
• * 1.30

  Ubique Mors est; optimè hoe cavit Deus; Eripere Vitam nemo non homini potest, At Nemo Mortem. Mille ad hanc Aditus patent.

  Senee Thebais Acts. 1.
• * 1.31

  Phil. i. Rom. vii.
• * 1.32

  Killing ones self.
• * 1.33

  2 Mac. xiv.
• * 1.34

  2 Mac. vi.
• * 1.35

  See the Ani∣madversions at the End of this Chapter.
• * 1.36

  See Joseph, de Bell. Ju∣daie. L 3. C 14.
• * 1.37

  Rebus in Adversis facile est contemnere Vitam: Fortiter Ille facit, qui Miser esse potest.

  Martial Lib. xi. Ep. 57.
• † 1.38

  Si fractus illabatur orbis, Impavidum ferient ruinae.

  Horat. Od. 3. L. 3.
• * 1.39

  Aliquis Carnisici suo superstes fuit.
• † 1.40

  Multa Dies variusque labor mutabilis aevi Rettulit in melius.

  Virg. Aenerd. H.