Donne

by John Donne

  25 February 1631

  …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 a 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 hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me! I should have been as though I had not been. 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), but Elijah himself, when he fled from Jezebel, and went for his life, as the text says, under the juniper tree, requested that he might die, and said, It is enough now, O Lord, take away my life. 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 for me to die than to live. And when God asked him, Dost thou well to be angry for this? and after (about the gourd) dost thou well to be angry for that? 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, 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? ’Tis 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 (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? ’Tis 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 this 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 is there nothing that constrains us to say, that though the flesh of Christ had seen corruption and incineration in the grave, this had 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 seemed 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 his decrees; but then, it is upon those purposes, and 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 proceeded in his sermon at Jerusalem, and so Paul in his at Antioch. 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; 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, and 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; because 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, say 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 ext
end to all that are then alive; their flesh 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, no 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 those bodies that have been the children of royal parents, and the parents of royal children, must say with Job, to 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 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. The worm covers them in Job and in Isaiah, it covers them and is spread under them, the worm is spread under thee, and the worm covers thee. There’s the mats and the carpets that lie under, and there’s the state and the canopy that hangs 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 graves) be mingled in his dust 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 can 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, nor never shall. It may be the dust of that man’s worms which did live, but shall no more. It may be the dust of another man, that concerns not him of whom it is 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 reanimating 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.

  From A Sermon preached to the Earl of Carlisle, 1622

  …That then there is damnation, and why it is, and when it is, is clear enough; but what this damnation is, neither the tongue of good angels that know damnation by the contrary, by fruition of salvation, nor the tongue of bad angels who know damnation by a lamentable experience, is able to express it; A man may sail so at sea, as that he shall have laid the North Pole flat, that shall be fallen out of sight, and yet he shall not have raised the South Pole, he shall not see that; So there are things, in which a man may go beyond his reason, and yet not meet with faith neither: of such a kind are those things which concern the locality of hell, and the materiality of the torments thereof; for that hell is a certain and limited place, beginning here and ending there, and extending no farther, or that the torments of hell be material, or elementary torments, which in natural consideration can have no proportion, no affection, nor appliableness to the tormenting of a spirit, these things neither settle my reason, nor bind my faith; neither opinion, that it is, or is not so, doth command our reason so, but that probable reasons may be brought on the other side; neither opinion doth so command our faith, but that a man may be saved, though he think the contrary; for in such points, it is always lawful to think so, as we find does most advance and exalt our own devotion, and God’s glory in our estimation; but when we shall have given to those words, by which hell is expressed in the Scriptures, the heaviest significations, that either the nature of those words can admit, or as they are types and representations of hell, as fire, and brimstone, and weeping, and gnashing, and darkness, and the worm, and as they are laid together in the prophet, Tophet, (that is, hell) is deep and large, (there is the capacity and content, room enough) It is a pile of fire and much wood, (there is the durableness of it) and the breath of the Lord to kindle it, like a stream of brimstone, (there is the vehemence of it:) when all is done, the hell of hells, the torment of torments is the everlasting absence of God, and the everlasting impossibility of returning to his presence; Horrendum est, says the apostle, It is a fearful thing to fall into the hands of the living God. Yet there was a case, in which David found an ease, to fall into the hands of God, to scape the hands of men: Horrendum est, when God’s hand is bent to strike, it is a fearful thing, to fall into the hands of the living God; but to fall out of the hands of the living God, is a horror beyond our expression, beyond our imagination.

  That God should let my soul fall out of his hand, into a bottomless pit, and roll an unremoveable stone upon it, and leave it to that which it finds there, (and it shall find that there, which it never imagined, till it came thither) and never think more of that soul, never have more to do with it. That of that providence of God, that studies the life and preservation of every weed, and worm, and ant, and spider, and toad, and viper, there should never, never any beam flow out upon me; that that God, who looked upon me, when I was nothing, and called me when I was not, as though I had been, out of the womb and depth of darkness, will not look upon me now, when, though a miserable, and a banished, and a damned creature, yet I am his creature still, and contribute something to his glory, even in my damnation; that that God, who hath often looked upon me in my foulest uncleanness, and when I had shut out of the eye of the day, the sun, and the eye of the night, the taper, and the eyes of all the world, with curtains and windows and doors, did yet see me, and see me in mercy, by making me see that he saw me, and sometimes brought me to a present remorse, and (for that time) to a forbearing of that sin, should so turn himself from me, to his glorious saints and angels, as that no saint nor angel, nor Christ Jesus himself, should ever pray him to look towards me, never remember him, that such a soul there is; that that God, who hath so often said to my soul, Quare morieris? Why wilt thou die? and so often sworn to my soul, Vivit Dominus, As the Lord liveth, I would not have thee die, but live, will neither let me die, nor let me live, but die an everlasting life,
and live an everlasting death; that that God, who, when he could not get into me, by standing, and knocking, by his ordinary means of entering, by his word, his mercies, hath applied his judgements, and hath shaked the house, this body, with agues and palsies, and set this house on fire, with fevers and calentures, and frighted the master of the house, my soul, with horrors, and heavy apprehensions, and so made an entrance into me; That that God should lose and frustrate all his own purposes and practices upon me, and leave me, and cast me away, as though I had cost him nothing, that this God at last, should let this soul go away, as a smoke, as a vapour, as a bubble, and that then this soul cannot be a smoke, nor a vapour, nor a bubble, but must lie in darkness, as long as the Lord of light is light itself, and never a spark of that light reach to my soul; What Tophet is not Paradise, what brimstone is not amber, what gnashing is not a comfort, what gnawing of the worm is not a tickling, what torment is not a marriage bed to this damnation, to be secluded eternally, eternally, eternally from the sight of God?