Читать книгу: «Devotions Upon Emergent Occasions; Together with Death's Duel», страница 14

TO THE READER

This sermon was, by sacred authority, styled the author's own funeral sermon, most fitly, whether we respect the time or matter. It was preached not many days before his death, as if, having done this, there remained nothing for him to do but to die; and the matter is of death—the occasion and subject of all funeral sermons. It hath been observed of this reverend man, that his faculty in preaching continually increased, and that, as he exceeded others at first, so at last he exceeded himself. This is his last sermon; I will not say it is therefore his best, because all his were excellent. Yet thus much: a dying man's words, if they concern ourselves, do usually make the deepest impression, as being spoken most feelingly, and with least affectation. Now, whom doth it concern to learn both the danger and benefit of death? Death is every man's enemy, and intends hurt to all, though to many he be occasion of greatest good. This enemy we must all combat dying, whom he living did almost conquer, having discovered the utmost of his power, the utmost of his cruelty. May we make such use of this and other the like preparatives, that neither death, whensoever it shall come, may seem terrible, nor life tedious, how long soever it shall last.

DEATH'S DUEL

Psalm lxviii. 20, in fine.
And unto God the Lord belong the issues of death (i.e. from death)

Buildings stand by the benefit of their foundations that sustain and support them, and of their buttresses that comprehend and embrace them, and of their contignations that knit and unite them. The foundations suffer them not to sink, the buttresses suffer them not to swerve, and the contignation and knitting suffers them not to cleave. The body of our building is in the former part of this verse. It is this: He that is our God is the God of salvation; ad salutes, of salvations in the plural, so it is in the original; the God that gives us spiritual and temporal salvation too. But of this building, the foundation, the buttresses, the contignations, are in this part of the verse which constitutes our text, and in the three divers acceptations of the words amongst our expositors: Unto God the Lord belong the issues from death, for, first, the foundation of this building (that our God is the God of all salvation) is laid in this, that unto this God the Lord belong the issues of death; that is, it is in his power to give us an issue and deliverance, even then when we are brought to the jaws and teeth of death, and to the lips of that whirlpool, the grave. And so in this acceptation, this exitus mortis, this issue of death is liberatio á morte, a deliverance from death, and this is the most obvious and most ordinary acceptation of these words, and that upon which our translation lays hold, the issues from death. And then, secondly, the buttresses that comprehend and settle this building, that he that is our God is the God of all salvation, are thus raised; unto God the Lord belong the issues of death, that is, the disposition and manner of our death; what kind of issue and transmigration we shall have out of this world, whether prepared or sudden, whether violent or natural, whether in our perfect senses or shaken and disordered by sickness, there is no condemnation to be argued out of that, no judgment to be made upon that, for, howsoever they die, precious in his sight is the death of his saints, and with him are the issues of death; the ways of our departing out of this life are in his hands. And so in this sense of the words, this exitus mortis, the issues of death, is liberatio in morte, a deliverance in death; not that God will deliver us from dying, but that he will have a care of us in the hour of death, of what kind soever our passage be. And in this sense and acceptation of the words, the natural frame and contexture doth well and pregnantly administer unto us. And then, lastly, the contignation and knitting of this building, that he that is our God is the God of all salvations, consists in this, Unto this God the Lord belong the issues of death; that is, that this God the Lord having united and knit both natures in one, and being God, having also come into this world in our flesh, he could have no other means to save us, he could have no other issue out of this world, nor return to his former glory, but by death. And so in this sense, this exitus mortis, this issue of death, is liberatio per mortem, a deliverance by death, by the death of this God, our Lord Christ Jesus. And this is Saint Augustine's acceptation of the words, and those many and great persons that have adhered to him. In all these three lines, then, we shall look upon these words, first, as the God of power, the Almighty Father rescues his servants from the jaws of death; and then as the God of mercy, the glorious Son rescued us by taking upon himself this issue of death; and then, between these two, as the God of comfort, the Holy Ghost rescues us from all discomfort by his blessed impressions beforehand, that what manner of death soever be ordained for us, yet this exitus mortis shall be introitus in vitam, our issue in death shall be an entrance into everlasting life. And these three considerations: our deliverance à morte, in morte, per mortem, from death, in death, and by death, will abundantly do all the offices of the foundations, of the buttresses, of the contignation, of this our building; that he that is our God is the God of all salvation, because unto this God the Lord belong the issues of death.

First, then, we consider this exitus mortis to be liberatio à morte, that with God the Lord are the issues of death; and therefore in all our death, and deadly calamities of this life, we may justly hope of a good issue from him. In all our periods and transitions in this life, are so many passages from death to death; our very birth and entrance into this life is exitus à morte, an issue from death, for in our mother's womb we are dead, so as that we do not know we live, not so much as we do in our sleep, neither is there any grave so close or so putrid a prison, as the womb would be unto us if we stayed in it beyond our time, or died there before our time. In the grave the worms do not kill us; we breed, and feed, and then kill those worms which we ourselves produced. In the womb the dead child kills the mother that conceived it, and is a murderer, nay, a parricide, even after it is dead. And if we be not dead so in the womb, so as that being dead we kill her that gave us our first life, our life of vegetation, yet we are dead so as David's idols are dead. In the womb we have eyes and see not, ears and hear not.³⁴⁷ There in the womb we are fitted for works of darkness, all the while deprived of light; and there in the womb we are taught cruelty, by being fed with blood, and may be damned, though we be never born. Of our very making in the womb, David says, I am wonderfully and fearfully made, and such knowledge is too excellent for me,³⁴⁸ for even that is the Lord's doing, and it is wonderful in our eyes;³⁴⁹ ipse fecit nos, it is he that made us, and not we ourselves,³⁵⁰ nor our parents neither. Thy hands have made and fashioned me round about, saith Job, and (as the original word is) thou hast taken pains about me, and yet (says he) thou dost destroy me. Though I be the masterpiece of the greatest master (man is so), yet if thou do no more for me, if thou leave me where thou madest me, destruction will follow. The womb, which should be the house of life, becomes death itself if God leave us there. That which God threatens so often, the shutting of a womb, is not so heavy nor so discomfortable a curse in the first as in the latter shutting, nor in the shutting of barrenness as in the shutting of weakness, when children are come to the birth, and no strength to bring forth.³⁵¹

It is the exaltation of misery to fall from a near hope of happiness. And in that vehement imprecation, the prophet expresses the highest of God's anger, Give them, O Lord, what wilt thou give them? give them a miscarrying womb. Therefore as soon as we are men (that is, inanimated, quickened in the womb), though we cannot ourselves, our parents have to say in our behalf, Wretched man that he is, who shall deliver him from this body of death?³⁵² if there be no deliverer. It must be he that said to Jeremiah, Before I formed thee I knew thee, and before thou camest out of the womb I sanctified thee. We are not sure that there was no kind of ship nor boat to fish in, nor to pass by, till God prescribed Noah that absolute form of the ark.³⁵³ That word which the Holy Ghost, by Moses, useth for the ark, is common to all kind of boats, thebah; and is the same word that Moses useth for the boat that he was exposed in, that his mother laid him in an ark of bulrushes. But we are sure that Eve had no midwife when she was delivered of Cain, therefore she might well say, Possedi virum à Domino, I have gotten a man from the Lord,³⁵⁴ wholly, entirely from the Lord; it is the Lord that enabled me to conceive, the Lord that infused a quickening soul into that conception, the Lord that brought into the world that which himself had quickened; without all this might Eve say, my body had been but the house of death, and Domini Domini sunt exitus mortis, To God the Lord belong the issues of death. But then this exitus à morte is but introitus in mortem; this issue, this deliverance, from that death, the death of the womb, is an entrance, a delivering over to another death, the manifold deaths of this world; we have a winding-sheet in our mother's womb which grows with us from our conception, and we come into the world wound up in that winding-sheet, for we come to seek a grave. And as prisoners discharged of actions may lie for fees, so when the womb hath discharged us, yet we are bound to it by cords of hestæ, by such a string as that we cannot go thence, nor stay there; we celebrate our own funerals with cries even at our birth; as though our threescore and ten years' life were spent in our mother's labour, and our circle made up in the first point thereof; we beg our baptism with another sacrament, with tears; and we come into a world that lasts many ages, but we last not. In domo Patris, says our Saviour, speaking of heaven, multæ mansiones, divers and durable; so that if a man cannot possess a martyr's house (he hath shed no blood for Christ), yet he may have a confessor's, he hath been ready to glorify God in the shedding of his blood. And if a woman cannot possess a virgin's house (she hath embraced the holy state of marriage), yet she may have a matron's house, she hath brought forth and brought up children in the fear of God. In domo Patris, in my Father's house, in heaven, there are many mansions;³⁵⁵ but here, upon earth, the Son of man hath not where to lay his head,³⁵⁶ saith he himself. Nonne terram dedit filiis hominum? How then hath God given this earth to the sons of men? He hath given them earth for their materials to be made of earth, and he hath given them earth for their grave and sepulchre, to return and resolve to earth, but not for their possession. Here we have no continuing city,³⁵⁷ nay, no cottage that continues, nay, no persons, no bodies, that continue. Whatsoever moved Saint Jerome to call the journeys of the Israelites in the wilderness,³⁵⁸ mansions; the word (the word is nasang) signifies but a journey, but a peregrination. Even the Israel of God hath no mansions, but journeys, pilgrimages in this life. By what measure did Jacob measure his life to Pharaoh? The days of the years of my pilgrimage.³⁵⁹ And though the apostle would not say morimur, that whilst we are in the body we are dead, yet he says, perigrinamur, whilst we are in the body we are but in a pilgrimage, and we are absent from the Lord:³⁶⁰ he might have said dead, for this whole world is but an universal churchyard, but our common grave, and the life and motion that the greatest persons have in it is but as the shaking of buried bodies in their grave, by an earthquake. That which we call life is but hebdomada mortium, a week of death, seven days, seven periods of our life spent in dying, a dying seven times over; and there is an end. Our birth dies in infancy, and our infancy dies in youth, and youth and the rest die in age, and age also dies and determines all. Nor do all these, youth out of infancy, or age out of youth, arise so, as the phœnix out of the ashes of another phœnix formerly dead, but as a wasp or a serpent out of a carrion, or as a snake out of dung. Our youth is worse than our infancy, and our age worse than our youth. Our youth is hungry and thirsty after those sins which our infancy knew not; and our age is sorry and angry, that it cannot pursue those sins which our youth did; and besides, all the way, so many deaths, that is, so many deadly calamities accompany every condition and every period of this life, as that death itself would be an ease to them that suffer them. Upon this sense doth Job wish that God had not given him an issue from the first death, from the womb, Wherefore thou hast brought me forth out of the womb? Oh that I had given up the ghost, and no eye seen me! I should have been as though I had not been.³⁶¹ And not only the impatient Israelites in their murmuring (would to God we had died by the hand of the Lord in the land of Egypt),³⁶² but Elijah himself, when he fled from Jezebel, and went for his life, as that text says, under the juniper tree, requested that he might die, and said, It is enough now, O Lord, take away my life.³⁶³ So Jonah justifies his impatience, nay, his anger, towards God himself: Now, O Lord, take, I beseech thee, my life from me, for it is better to die than to live.³⁶⁴ And when God asked him, Dost thou well to be angry for this? he replies, I do well to be angry, even unto death. How much worse a death than death is this life, which so good men would so often change for death! But if my case be as Saint Paul's case, quotidiè morior, that I die daily, that something heavier than death fall upon me every day; if my case be David's case, tota die mortificamur; all the day long we are killed, that not only every day, but every hour of the day, something heavier than death fall upon me; though that be true of me, Conceptus in peccatis, I was shapen in iniquity, and in sin did my mother conceive me (there I died one death); though that be true of me, Natus filius iræ, I was born not only the child of sin, but the child of wrath, of the wrath of God for sin, which is a heavier death: yet Domini Domini sunt exitus mortis, with God the Lord are the issues of death; and after a Job, and a Joseph, and a Jeremiah, and a Daniel, I cannot doubt of a deliverance. And if no other deliverance conduce more to his glory and my good, yet he hath the keys of death,³⁶⁵ and he can let me out at that door, that is, deliver me from the manifold deaths of this world, the omni die, and the tota die, the every day's death and every hour's death, by that one death, the final dissolution of body and soul, the end of all. But then is that the end of all? Is that dissolution of body and soul the last death that the body shall suffer (for of spiritual death we speak not now). It is not, though this be exitus à morte: it is introitus in mortem; though it be an issue from manifold deaths of this world, yet it is an entrance into the death of corruption and putrefaction, and vermiculation, and incineration, and dispersion in and from the grave, in which every dead man dies over again. It was a prerogative peculiar to Christ, not to die this death, not to see corruption. What gave him this privilege? Not Joseph's great proportion of gums and spices, that might have preserved his body from corruption and incineration longer than he needed it, longer than three days, but it would not have done it for ever. What preserved him then? Did his exemption and freedom from original sin preserve him from this corruption and incineration? It is true that original sin hath induced this corruption and incineration upon us; if we had not sinned in Adam, mortality had not put on immortality³⁶⁶ (as the apostle speaks), nor corruption had not put on incorruption, but we had had our transmigration from this to the other world without any mortality, any corruption at all. But yet since Christ took sin upon him, so far as made him mortal, he had it so far too as might have made him see this corruption and incineration, though he had no original sin in himself; what preserved him then? Did the hypostatical union of both natures, God and man, preserve him from this corruption and incineration? It is true that this was a most powerful embalming, to be embalmed with the Divine Nature itself, to be embalmed with eternity, was able to preserve him from corruption and incineration for ever. And he was embalmed so, embalmed with the Divine Nature itself, even in his body as well as in his soul; for the Godhead, the Divine Nature, did not depart, but remained still united to his dead body in the grave; but yet for all this powerful embalming, his hypostatical union of both natures, we see Christ did die; and for all his union which made him God and man, he became no man (for the union of the body and soul makes the man, and he whose soul and body are separated by death as long as that state lasts, is properly no man). And therefore as in him the dissolution of body and soul was no dissolution of the hypostatical union, so there is nothing that constrains us to say, that though the flesh of Christ had seen corruption and incineration in the grave, this had not been any dissolution of the hypostatical union, for the Divine nature, the Godhead, might have remained with all the elements and principles of Christ's body, as well as it did with the two constitutive parts of his person, his body and his soul. This incorruption then was not in Joseph's gums and spices, nor was it in Christ's innocency, and exemption from original sin, nor was it (that is, it is not necessary to say it was) in the hypostatical union. But this incorruptibleness of his flesh is most conveniently placed in that; Non dabis, thou wilt not suffer thy Holy One to see corruption; we look no further for causes or reasons in the mysteries of religion, but to the will and pleasure of God; Christ himself limited his inquisition in that ita est, even so, Father, for so it seemeth good in thy sight. Christ's body did not see corruption, therefore, because God had decreed it should not. The humble soul (and only the humble soul is the religious soul) rests himself upon God's purposes and the decrees of God which he hath declared and manifested, not such as are conceived and imagined in ourselves, though upon some probability, some verisimilitude; so in our present case Peter proceeds in his sermon at Jerusalem, and so Paul in his at Antioch.³⁶⁷ They preached Christ to have been risen without seeing corruption, not only because God had decreed it, but because he had manifested that decree in his prophet, therefore doth Saint Paul cite by special number the second Psalm for that decree, and therefore both Saint Peter and Saint Paul cite for it that place in the sixteenth Psalm;³⁶⁸ for when God declares his decree and purpose in the express words of his prophet, or when he declares it in the real execution of the decree, then he makes it ours, then he manifests it to us. And therefore, as the mysteries of our religion are not the objects of our reason, but by faith we rest on God's decree and purpose—(it is so, O God, because it is thy will it should be so)—so God's decrees are ever to be considered in the manifestation thereof. All manifestation is either in the word of God, or in the execution of the decree; and when these two concur and meet it is the strongest demonstration that can be: when therefore I find those marks of adoption and spiritual filiation which are delivered in the word of God to be upon me; when I find that real execution of his good purpose upon me, as that actually I do live under the obedience and under the conditions which are evidences of adoption and spiritual filiation; then, so long as I see these marks and live so, I may safely comfort myself in a holy certitude and a modest infallibility of my adoption. Christ determines himself in that, the purpose of God was manifest to him; Saint Peter and Saint Paul determine themselves in those two ways of knowing the purpose of God, the word of God before the execution of the decree in the fulness of time. It was prophesied before, said they, and it is performed now, Christ is risen without seeing corruption. Now, this which is so singularly peculiar to him, that his flesh should not see corruption, at his second coming, his coming to judgment, shall extend to all that are then alive; their hestæ shall not see corruption, because, as the apostle says, and says as a secret, as a mystery, Behold I shew you a mystery, we shall not all sleep (that is, not continue in the state of the dead in the grave), but we shall all be changed in an instant, we shall have a dissolution, and in the same instant a redintegration, a recompacting of body and soul, and that shall be truly a death and truly a resurrection, but no sleeping in corruption; but for us that die now and sleep in the state of the dead, we must all pass this posthume death, this death after death, nay, this death after burial, this dissolution after dissolution, this death of corruption and putrefaction, of vermiculation and incineration, of dissolution and dispersion in and from the grave, when these bodies that have been the children of royal parents, and the parents of royal children, must say with Job, Corruption, thou art my father, and to the worm, Thou art my mother and my sister. Miserable riddle, when the same worm must be my mother, and my sister and myself! Miserable incest, when I must be married to my mother and my sister, and be both father and mother to my own mother and sister, beget and bear that worm which is all that miserable penury; when my mouth shall be filled with dust, and the worm shall feed, and feed sweetly³⁶⁹ upon me; when the ambitious man shall have no satisfaction, if the poorest alive tread upon him, nor the poorest receive any contentment in being made equal to princes, for they shall be equal but in dust. One dieth at his full strength, being wholly at ease and in quiet; and another dies in the bitterness of his soul, and never eats with pleasure; but they lie down alike in the dust, and the worm covers them.³⁷⁰ In Job and in Isaiah,³⁷¹ it covers them and is spread under them, the worm is spread under thee, and the worm covers thee. There are the mats and the carpets that lie under, and there are the state and the canopy that hang over the greatest of the sons of men. Even those bodies that were the temples of the Holy Ghost come to this dilapidation, to ruin, to rubbish, to dust; even the Israel of the Lord, and Jacob himself, hath no other specification, no other denomination, but that vermis Jacob, thou worm of Jacob. Truly the consideration of this posthume death, this death after burial, that after God (with whom are the issues of death) hath delivered me from the death of the womb, by bringing me into the world, and from the manifold deaths of the world, by laying me in the grave, I must die again in an incineration of this flesh, and in a dispersion of that dust. That that monarch, who spread over many nations alive, must in his dust lie in a corner of that sheet of lead, and there but so long as that lead will last; and that private and retired man, that thought himself his own for ever, and never came forth, must in his dust of the grave be published, and (such are the revolutions of the grave) be mingled with the dust of every highway and of every dunghill, and swallowed in every puddle and pond. This is the most inglorious and contemptible vilification, the most deadly and peremptory nullification of man, that we can consider. God seems to have carried the declaration of his power to a great height, when he sets the prophet Ezekiel in the valley of dry bones, and says, Son of man, can these bones live? as though it had been impossible, and yet they did; the Lord laid sinews upon them, and flesh, and breathed into them, and they did live. But in that case there were bones to be seen, something visible, of which it might be said, Can this thing live? But in this death of incineration and dispersion of dust, we see nothing that we call that man's. If we say, Can this dust live? Perchance it cannot; it may be the mere dust of the earth, which never did live, never shall. It may be the dust of that man's worm, which did live, but shall no more. It may be the dust of another man, that concerns not him of whom it was asked. This death of incineration and dispersion is, to natural reason, the most irrecoverable death of all; and yet Domini Domini sunt exitus mortis, unto God the Lord belong the issues of death; and by recompacting this dust into the same body, and remaining the same body with the same soul, he shall in a blessed and glorious resurrection give me such an issue from this death as shall never pass into any other death, but establish me into a life that shall last as long as the Lord of Life himself.

And so have you that that belongs to the first acceptation of these words (unto God the Lord belong the issues of death); That though from the womb to the grave, and in the grave itself, we pass from death to death, yet, as Daniel speaks, the Lord our God is able to deliver us, and he will deliver us.

And so we pass unto our second accommodation of these words (unto God the Lord belong the issues of death); that it belongs to God, and not to man, to pass a judgment upon us at our death, or to conclude a dereliction on God's part upon the manner thereof.

Those indications which the physicians receive, and those presagitions which they give for death or recovery in the patient, they receive and they give out of the grounds and the rules of their art; but we have no such rule or art to give a presagition of spiritual death and damnation upon any such indication as we see in any dying man; we see often enough to be sorry, but not to despair; we may be deceived both ways: we use to comfort ourself in the death of a friend, if it be testified that he went away like a lamb, that is, without any reluctation; but God knows that may be accompanied with a dangerous damp and stupefaction, and insensibility of his present state. Our blessed Saviour suffered colluctations with death, and a sadness even in his soul to death, and an agony even to a bloody sweat in his body, and expostulations with God, and exclamations upon the cross. He was a devout man who said upon his death-bed, or death-turf (for he was a hermit), Septuaginta annos Domino servivisti, et mori times? Hast thou served a good master threescore and ten years, and now art thou loth to go into his presence? Yet Hilarion was loth. Barlaam was a devout man (a hermit too) that said that day he died, Cogita te hodie cæpisse servire Domino, et hodie finiturum, Consider this to be the first day's service that ever thou didst thy Master, to glorify him in a Christianly and a constant death, and if thy first day be thy last day too, how soon dost thou come to receive thy wages! Yet Barlaam could have been content to have stayed longer forth. Make no ill conclusions upon any man's lothness to die, for the mercies of God work momentarily in minutes, and many times insensibly to bystanders, or any other than the party departing. And then upon violent deaths inflicted as upon malefactors, Christ himself hath forbidden us by his own death to make any ill conclusion; for his own death had those impressions in it; he was reputed, he was executed as a malefactor, and no doubt many of them who concurred to his death did believe him to be so. Of sudden death there are scarce examples be found in the Scriptures upon good men, for death in battle cannot be called sudden death; but God governs not by examples but by rules, and therefore make no ill conclusion upon sudden death nor upon distempers neither, though perchance accompanied with some words of diffidence and distrust in the mercies of God. The tree lies as it falls, it is true, but it is not the last stroke that fells the tree, nor the last word nor gasp that qualifies the soul. Still pray we for a peaceable life against violent death, and for time of repentance against sudden death, and for sober and modest assurance against distempered and diffident death, but never make ill conclusions upon persons overtaken with such deaths; Domini Domini sunt exitus mortis, to God the Lord belong the issues of death. And he received Samson, who went out of this world in such a manner (consider it actively, consider it passively in his own death, and in those whom he slew with himself) as was subject to interpretation hard enough. Yet the Holy Ghost hath moved Saint Paul to celebrate Samson in his great catalogue,³⁷² and so doth all the church. Our critical day is not the very day of our death, but the whole course of our life. I thank him that prays for me when the bell tolls, but I thank him much more that catechises me, or preaches to me, or instructs me how to live. Fac hoc et vive, there is my security, the mouth of the Lord hath said it, do this and thou shalt live. But though I do it, yet I shall die too, die a bodily, a natural death. But God never mentions, never seems to consider that death, the bodily, the natural death. God doth not say, Live well, and thou shalt die well, that is, an easy, a quiet death; but, Live well here, and thou shalt live well for ever. As the first part of a sentence pieces well with the last, and never respects, never hearkens after the parenthesis that comes between, so doth a good life here flow into an eternal life, without any consideration what manner of death we die. But whether the gate of my prison be opened with an oiled key (by a gentle and preparing sickness), or the gate be hewn down by a violent death, or the gate be burnt down by a raging and frantic fever, a gate into heaven I shall have, for from the Lord is the cause of my life, and with God the Lord are the issues of death. And further we carry not this second acceptation of the words, as this issue of death is liberatio in morte, God's care that the soul be safe, what agonies soever the body suffers in the hour of death.