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The other remark has reference to the meaning of the word sudden. And it is a strong illustration of the duty which for ever calls us to the stern valuation of words–that very possibly Caeesar and the Christian church do not differ in the way supposed; that is, do not differ by any difference of doctrine as between Pagan and Christian views of the moral temper appropriate to death, but that they are contemplating different cases. Both contemplate a violent death; a [Greek: biathanatos]–death that is [Greek: biaios]: but the difference is–that the Roman by the word “sudden” means an unlingering death: whereas the Christian Litany by “sudden” means a death without warning, consequently without any available summons to religious preparation. The poor mutineer, who kneels down to gather into his heart the bullets from twelve firelocks of his pitying comrades, dies by a most sudden death in Caesar’s sense: one shock, one mighty spasm, one (possibly not one) groan, and all is over. But, in the sense of the Litany, his death is far from sudden; his offence, originally, his imprisonment, his trial, the interval between his sentence and its execution, having all furnished him with separate warnings of his fate–having all summoned him to meet it with solemn preparation.

Meantime, whatever may be thought of a sudden death as a mere variety in the modes of dying, where death in some shape is inevitable–a question which, equally in the Roman and the Christian sense, will be variously answered according to each man’s variety of temperament–certainly, upon one aspect of sudden death there can be no opening for doubt, that of all agonies incident to man it is the most frightful, that of all martyrdoms it is the most freezing to human sensibilities–namely, where it surprises a man under circumstances which offer (or which seem to offer) some hurried and inappreciable chance of evading it. Any effort, by which such an evasion can be accomplished, must be as sudden as the danger which it affronts. Even that, even the sickening necessity for hurrying in extremity where all hurry seems destined to be vain, self-baffled, and where the dreadful knell of too late is already sounding in the ears by anticipation–even that anguish is liable to a hideous exasperation in one particular case, namely, where the agonising appeal is made not exclusively to the instinct of self-preservation, but to the conscience, on behalf of another life besides your own, accidentally cast upon your protection. To fail, to collapse in a service merely your own, might seem comparatively venial; though, in fact, it is far from venial. But to fail in a case where Providence has suddenly thrown into your hands the final interests of another–of a fellow-creature shuddering between the gates of life and death; this, to a man of apprehensive conscience, would mingle the misery of an atrocious criminality with the misery of a bloody calamity. The man is called upon, too probably, to die; but to die at the very moment when, by any momentary collapse, he is self-denounced as a murderer. He had but the twinkling of an eye for his effort, and that effort might, at the best, have been unavailing; but from this shadow of a chance, small or great, how if he has recoiled by a treasonable lachete? The effort might have been without hope; but to have risen to the level of that effort, would have rescued him, though not from dying, yet from dying as a traitor to his duties.

The situation here contemplated exposes a dreadful ulcer, lurking far down in the depths of human nature. It is not that men generally are summoned to face such awful trials. But potentially, and in shadowy outline, such a trial is moving subterraneously in perhaps all men’s natures–muttering under ground in one world, to be realized perhaps in some other. Upon the secret mirror of our dreams such a trial is darkly projected at intervals, perhaps, to every one of us. That dream, so familiar to childhood, of meeting a lion, and, from languishing prostration in hope and vital energy, that constant sequel of lying down before him, publishes the secret frailty of human nature–reveals its deep-seated Pariah falsehood to itself–records its abysmal treachery. Perhaps not one of us escapes that dream; perhaps, as by some sorrowful doom of man, that dream repeats for every one of us, through every generation, the original temptation in Eden. Every one of us, in this dream, has a bait offered to the infirm places of his own individual will; once again a snare is made ready for leading him into captivity to a luxury of ruin; again, as in aboriginal Paradise, the man falls from innocence; once again, by infinite iteration, the ancient Earth groans to God, through her secret caves, over the weakness of her child; “Nature, from her seat, sighing through all her works,” again “gives signs of woe that all is lost;” and again the counter sigh is repeated to the sorrowing heavens of the endless rebellion against God. Many people think that one man, the patriarch of our race, could not in his single person execute this rebellion for all his race. Perhaps they are wrong. But, even if not, perhaps in the world of dreams every one of us ratifies for himself the original act. Our English rite of “Confirmation,” by which, in years of awakened reason, we take upon us the engagements contracted for us in our slumbering infancy,–how sublime a rite is that! The little postern gate, through which the baby in its cradle had been silently placed for a time within the glory of God’s countenance, suddenly rises to the clouds as a triumphal arch, through which, with banners displayed and martial pomps, we make our second entry as crusading soldiers militant for God, by personal choice and by sacramental oath. Each man says in effect–“Lo! I rebaptise myself; and that which once was sworn on my behalf, now I swear for myself.” Even so in dreams, perhaps, under some secret conflict of the midnight sleeper, lighted up to the consciousness at the time, but darkened to the memory as soon as all is finished, each several child of our mysterious race completes for himself the aboriginal fall.