Misc Your Songs - Deaths Duel guitar tab

once again is a renissancer that i put into classic rock commission with the help of some

crazy little notes like D69 and Dadd79. Those are pretty much all the chords you need,

and you need to have a sick, i mean REALLY SICK lead player for this, cause thats the only

thing that makes this interesting...

DEATHS DUEL

-J. DONNE, C. MCRICKSON

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. 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, 1 for even that is the Lord's doing, and it is wonderful in our

eyes; 2 ipse fecit nos, it is he that made us, and not we ourselves, 3 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. 4

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?

5 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. 6 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, 7 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 hestae, 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, multae 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;

8 but here, upon earth, the Son of man hath not where to lay his head, 9 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, 10 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, 11 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. 12 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: 13 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 phoenix out of the ashes of another

phoenix 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. 14 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), 15 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. 16 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. 17 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

irae, 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, 18 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 immortality 19 (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. 20 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; 21 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 hestae 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 sweetly[369] 22 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.

23 In Job and in Isaiah, 24 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 caepisse 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, 25 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 so 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.

But pass to our third part and last part: As this issue of death is liberatio per mortem,

a deliverance by the death of another. Sufferentiam Job audiisti, et vidisti finem

Domini, says Saint James (v. 11), You have heard of the patience of Job, says he: all this

while you have done that, for in every man, calamitous, miserable man, a Job speaks.

Now, see the end of the Lord, sayeth that apostle, which is not that end that the Lord proposed

to himself (salvation to us), nor the end which he proposes to us (conformity to him),

but see the end of the Lord, says he, the end that the Lord himself came to, death, and a

painful and a shameful death. But why did he die? and why die so? Quia Domini Domini sunt

exitus mortis (as Saint Augustine, interpreting this text, answers that question),

26 because to this God our Lord belonged the issues of death. Quid apertius diceretur?

says he there, what can be more obvious, more manifest than this sense of these words?

In the former part of this verse it is said, He that is our God is the God of salvation; Deus

salvos faciendi, so he reads it, the God that must save us. Who can that be, says he, but

Jesus? For therefore that name was given him because he was to save us. And to this Jesus,

says he, this Saviour, 27 belong the issues of death; Nec oportuit eum de hac vita alios

exitus habere quam mortis: being come into this life in our mortal nature, he could not

go out of this life any other way but by death. Ideo dictum, says he, therefore it is said,

to God the Lord belonged the issues of death; ut ostenderetur moriendo nos salvos facturum,

to show that his way to save us was to die. And from this text doth Saint Isidore prove that

Christ was truly man (which as many sects of heretics denied, as that he was truly God),

because to him, though he were Dominus Dominus (as the text doubles it), God the Lord,

yet to him, to God the Lord belonged the issues of death; oportuit eum pati; more cannot

be said than Christ himself says of himself; These things Christ ought to suffer; 28

he had no other way but death: so then this part of our sermon must needs be a passion sermon,

since all his life was a continual passion, all our Lent may well be a continual Good Friday.

Christ's painful life took off none of the pains of his death, he felt not the less then

for having felt so much before. Nor will any thing that shall be said before lessen, but

rather enlarge the devotion, to that which shall be said of his passion at the time of

due solemnization thereof. Christ bled not a drop the less at the last for having bled

at his circumcision before, nor will you a tear the less then if you shed some now. And

therefore be now content to consider with me how to this God the Lord belonged the issues

of death. That God, this Lord, the Lord of life, could die, is a strange contemplation;

that the Red Sea could be dry, that the sun could stand still, that an oven could be seven

times heat and not burn, that lions could be hungry and not bite, is strange, miraculously

strange, but super-miraculous that God could die; but that God would die is an exaltation

of that. But even of that also it is a super-exaltation, that God should die, must die,

and non exitus (said Saint Augustine), God the Lord had no issue but by death, and oportuit

pati (says Christ himself), all this Christ ought to suffer, was bound to suffer; Deus

ultimo Deus, says David, God is the God of revenges, he would not pass over the son of man

unrevenged, unpunished. But then Deus ultionum libere egit (says that place), the

God of revenges works freely, he punishes, he spares whom he will. And would he not spare

himself? he would not: Dilectio fortis ut mors, love is strong as death; 29 stronger,

it drew in death, that naturally is not welcome. Si possibile, says Christ, if it be possible,

let this cup pass, when his love, expressed in a former decree with his Father, had made

it impossible. Many waters quench not love. 30 Christ tried many: he was baptised out

of his love, and his love determined not there; he mingled blood with water in his agony,

and that determined not his love; he wept pure blood, all his blood at all his eyes, at

all his pores, in his flagellation and thorns (to the Lord our God belonged the issues

of blood), and these expressed, but these did not quench his love. He would not spare,

nay, he could not spare himself. There was nothing more free, more voluntary, more spontaneous

than the death of Christ. It is true, libere egit, he died voluntarily; but yet when we

consider the contract that had passed between his Father and him, there was an oportuit,

a kind of necessity upon him: all this Christ ought to suffer. And when shall we date this

obligation, this oportuit, this necessity? When shall we say that began? Certainly

this decree by which Christ was to suffer all this was an eternal decree, and was there

any thing before that that was eternal? Infinite love, eternal love; be pleased to follow

this home, and to consider it seriously, that what liberty soever we can conceive in

Christ to die or not to die; this necessity of dying, this decree is as eternal as that

liberty; and yet how small a matter made he of this necessity and this dying? His Father

calls it but a bruise, and but a bruising of his heel 31 (the serpent shall bruise his heel),

and yet that was, that the serpent should practise and compass his death. Himself calls

it but a baptism, as though he were to be the better for it. I have a baptism to be baptized

with, 32 and he was in pain till it was accomplished, and yet this baptism was his death.

The Holy Ghost calls it joy (for the joy which was set before him he endured the cross),

33 which was not a joy of his reward after his passion, but a joy that filled him even in

the midst of his torments, and arose from him; when Christ calls his calicem a cup, and

no worse (Can ye drink of my cup) 34 , he speaks not odiously, not with detestation of it.

Indeed it was a cup, salus mundo, a health to all the world. And quid retribuam, says David,

What shall I render to the Lord? 35 Answer you with David, Accipiam calicem, I will take

the cup of salvation; take it, that cup is salvation, his passion, if not into your present

imitation, yet into your present contemplation. And behold how that Lord that was God,

yet could die, would die, must die for our salvation. That Moses and Elias talked with

Christ in the transfiguration, both Saint Matthew and Saint Mark 36 tells us, but what

they talked of, only Saint Luke; Dicebant excessum ejus, says he, They talked of his

disease, of his death, which was to be accomplished at Jerusalem. 37 The word is of his

exodus, the very word of our text, exitus, his issue by death. Moses, who in his exodus

had prefigured this issue of our Lord, and in passing Israel out of Egypt through the

Red Sea, had foretold in that actual prophecy, Christ passing of mankind through the

sea of his blood; and Elias, whose exodus and issue of this world was a figure of Christ's

ascension; had no doubt a great satisfaction in talking with our blessed Lord, de excessu

ejus, of the full consummation of all this in his death, which was to be accomplished

at Jerusalem. Our meditation of his death should be more visceral, and affect us more,

because it is of a thing already done. The ancient Romans had a certain tenderness and

detestation of the name of death; they could not name death, no, not in their wills; there

they could not say, Si mori contigerit, but si quid humanitas contingat, not if or when

I die, but when the course of nature is accomplished upon me. To us that speak daily of

the death of Christ (he was crucified, dead, and buried), can the memory or the mention

of our own death be irksome or bitter? There are in these latter times amongst us that

name death freely enough, and the death of God, but in blasphemous oaths and execrations.

Miserable men, who shall therefore be said never to have named Jesus, because they have

named him too often; and therefore hear Jesus say, Nescivi vos, I never knew you, because

they made themselves too familiar with him. Moses and Elias talked with Christ of his

death only in a holy and joyful sense, of the benefit which they and all the world were

to receive by that. Discourses of religion should not be out of curiosity, but to edification.

And then they talked with Christ of his death at that time when he was in the greatest height

of glory, that ever he admitted in this world, that is, his transfiguration. And we are

afraid to speak to the great men of this world of their death, but nourish in them a vain

imagination of immortality and immutability. But bonum est nobis esse hic (as Saint

Peter said there), It is good to dwell here, in this consideration of his death, and therefore

transfer we our tabernacle (our devotions) through some of those steps which God the

Lord made to his issue of death that day. Take in the whole day from the hour that Christ

received the passover upon Thursday unto the hour in which he died the next day. Make

this present day that day in thy devotion, and consider what he did, and remember what

you have done. Before he instituted and celebrated the sacrament (which was after the

eating of the passover), he proceeded to that act of humility, to wash his disciples'

feet, even Peter's, who for a while resisted him. In thy preparation to the holy and blessed

sacrament, hast thou with a sincere humility sought a reconciliation with all the world,

even with those that have been averse from it, and refused that reconciliation from

thee? If so, and not else, thou hast spent that first part of his last day in a conformity

with him. After the sacrament he spent the time till night in prayer, in preaching, in

psalms: hast thou considered that a worthy receiving of the sacrament consists in a

continuation of holiness after, as well as in a preparation before? If so, thou hast

therein also conformed thyself to him; so Christ spent his time till night. At night

he went into the garden to pray, and he prayed prolixious, he spent much time in prayer,

how much? Because it is literally expressed, that he prayed there three several times,

38 and that returning to his disciples after his first prayer, and finding them asleep,

said, Could ye not watch with me one hour, 39 it is collected that he spent three hours

in prayer. I dare scarce ask thee whither thou wentest, or how thou disposedst of thyself,

when it grew dark and after last night. If that time were spent in a holy recommendation

of thyself to God, and a submission of thy will to his, it was spent in a conformity to him.

In that time, and in those prayers, was his agony and bloody sweat. I will hope that thou

didst pray; but not every ordinary and customary prayer, but prayer actually accompanied

with shedding of tears and dispositively in a readiness to shed blood for his glory in

necessary cases, puts thee into a conformity with him. About midnight he was taken and

bound with a kiss, art thou not too conformable to him in that? Is not that too literally,

too exactly thy case, at midnight to have been taken and bound with a kiss? From thence

he was carried back to Jerusalem, first to Annas, then to Caiaphas, and (as late as it

was) then he was examined and buffered, and delivered over to the custody of those officers

from whom he received all those irrisions, and violences, the covering of his face,

the spitting upon his face, the blasphemies of words, and the smartness of blows, which

that gospel mentions: in which compass fell that gallicinium, that crowing of the cock

which called up Peter to his repentance. How thou passedst all that time thou knowest.

If thou didst any thing that needest Peter's tears, and hast not shed them, let me be thy

cock, do it now. Now, thy Master (in the unworthiest of his servants) looks back upon

thee, do it now. Betimes, in the morning, so soon as it was day, the Jews held a council

in the high priest's hall, and agreed upon their evidence against him, and then carried

him to Pilate, who was to be his judge; didst thou accuse thyself when thou wakedst this

morning, and wast thou content even with false accusations, that is, rather to suspect

actions to have been sin, which were not, than to smother and justify such as were truly

sins? Then thou spentest that hour in conformity to him; Pilate found no evidence against

him, and therefore to ease himself, and to pass a compliment upon Herod, tetrarch of

Galilee, who was at that time at Jerusalem (because Christ, being a Galilean, was of

Herod's jurisdiction), Pilate sent him to Herod, and rather as a madman than a malefactor;

Herod remanded him (with scorn) to Pilate, to proceed against him; and this was about

eight of the clock. Hast thou been content to come to this inquisition, this examination,

this agitation, this cribration, this pursuit of thy conscience; to sift it, to follow

it from the sins of thy youth to thy present sins, from the sins of thy bed to the sins of

thy board, and from the substance to the circumstance of thy sins? That is time spent

like thy Saviour's. Pilate would have saved Christ, by using the privilege of the day

in his behalf, because that day one prisoner was to be delivered, but they choose Barabbas;

he would have saved him from death, by satisfying their fury with inflicting other torments

upon him, scourging and crowning with thorns, and loading him with many scornful and

ignominious contumelies, but they regarded him not, they pressed a crucifying. Hast

thou gone about to redeem thy sin, by fasting, by alms, by disciplines and mortifications,

in way of satisfaction to the justice of God? That will not serve that is not the right

way; we press an utter crucifying of that sin that governs thee: and that conforms thee

to Christ. Towards noon Pilate gave judgment, and they made such haste to execution

as that by noon he was upon the cross. There now hangs that sacred body upon the cross,

rebaptized in his own tears, and sweat, and embalmed in his own blood alive. There are

those bowels of compassion which are so conspicuous, so manifested, as that you may

see them through his wounds. There those glorious eyes grew faint in their sight, so

as the sun, ashamed to survive them, departed with his light too. And then that Son of

God, who was never from us, and yet had now come a new way unto us in assuming our nature,

delivers that soul (which was never out of his Father's hands) by a new way, a voluntary

emission of it into his Father's hands; for though to this God our Lord belonged these

issues of death, so that considered in his own contract, he must necessarily die, yet

at no breach or battery which they had made upon his sacred body issued his soul; but emisit,

he gave up the ghost; and as God breathed a soul into the first Adam, so this second Adam

breathed his soul into God, into the hands of God.

There we leave you in that blessed dependency, to hang upon him that hangs upon the cross,

there bathe in his tears, there suck at his wounds, and lie down in peace in his grave,

till he vouchsafe you a resurrection, and an ascension into that kingdom which He hath

prepared for you with the inestimable price of his incorruptible blood.