Letters to Severall Persons of Honour. Donne John

that too) because none may doubt but that that religion is certainly best, which is reasonablest) That all mankinde hath one protecting Angel; all Christians one other, all English one other, all of one Corporation and every civill coagulation or society one other; and every man one other. Though both these opinions expresse a truth; which is, that mankinde hath very stronge bounds to cohabit and concurre in other then mountains and hills during his life. First, common, and mutuall necessity of one another; and therefore naturally in our defence and subventions we first flie to our selves; next, to that which is likest, other men. Then, naturall and inborn charity, beginning at home, which perswades us to give, that we may receive: And legall charity, which makes us also forgive. Then an ingraffing in one another, and growing together by a custome of society: and last of all, strict friendship, in which band men were so presumed to be coupled, that our Confessor King had a law, that if a man be killed, the murderer shall pay a sum felago suo, which the interpreters call, fide ligato, et comite vitæ. All these bands I willingly receive, for no man is lesse of himself then I: nor any man enough of himself. To be so, is all one with omnipotence. And it is well marked, that in the holy Book, wheresoever they have rendered Almighty, the word is Self-sufficient. I think sometimes that the having a family should remove me farre from the curse of Væ soli. But in so strict obligation of Parent, or Husband, or Master, (and perchance it is so in the last degree of friendship) where all are made one, I am not the lesse alone, for being in the midst of them. Therefore this oleum lætitiæ, this balme, of our lives, this alacrity which dignifies even our service to God, this gallant enemy of dejection and sadnesse, (for which and wickednesse the Italian allows but one word, Triste: And in full condemnation whereof it was prophesied of our blessed Saviour, Non erit tristis, in his conversation) must be sought and preserved diligently. And since it grows without us, we must be sure to gather it from the right tree. They which place this alacrity only in a good conscience, deal somewhat too roundly with us, for when we aske the way, they shew us the town afar off: Will a Physitian consulted for health and strength, bid you have good sinews and equall temper? It is true, that this conscience is the resultance of all other particular actions; it is our triumph and banquet in the haven; but I would come towards that also, (as Mariners say) with a merry winde. Our nature is Meteorique, we respect (because we partake so) both earth and heaven, for as our bodies glorified shall be capable of spirituall joy, so our souls demerged into those bodies, are allowed to partake earthly pleasure. Our soul is not sent hither, only to go back again: we have some errand to do here: nor is it sent into prison, because it comes innocent: and he which sent it, is just. As we may not kill our selves, so we may not bury our selves: which is done or endangered in a dull Monastique sadnesse, which is so much worse then jolity (for upon that word I durst – And certainly despair is infinitely worse, then presumption: both because this is an excesse of love, that of fear; and because this is up, that down the hill; easier, and more stumbling. Heaven is expressed by singing, hell by weeping. And though our blessed Saviour be never noted to have laughed, yet his continuance [countenance] is said ever to be smiling. And that even moderate mirth of heart, and face, and [is] all I wish to my self; and perswade you to keep. This alacrity is not had by a general charity and equanimity to all mankinde, for that is to seek fruit in a wildernesse: nor from a singular friend, for that is to ketch it out of your own pocket: but the various and abundant grace of it, is good company. In which no rank, no number, no quality, but ill, and such a degree of that as may corrupt and poyson the good, is exempt. For in nearer then them, your friend, and somewhat nearer then he, in your self you must allow some inordinatenesse of affections and passions. For it is not true that they are not natural, but stormes and tempests of our bloud and humours: for they are naturall, but sickly. And as the Indian priests expressed an excellent charity, by building Hospitalls and providing chirurgery for birds and beasts lamed by mischance, or age, or labour: so must we, not cut off, but cure these affections, which are the bestiall part.

      [xviii.]

To Sir H. Goodere

      SIR,

      Every tuesday I make account that I turn a great hour-glass, and consider that a weeks life is run out since I writ. But if I aske my self what I have done in the last watch, or would do in the next, I can say nothing; if I say that I have passed it without hurting any, so may the Spider in my window. The primitive Monkes were excusable in their retirings and enclosures of themselves: for even of them every one cultivated his own garden and orchard, that is, his soul and body, by meditation, and manufactures; and they ought the world no more since they consumed none of her sweetnesse, nor begot others to burden her. But for me, if I were able to husband all my time so thriftily, as not onely not to wound my soul in any minute by actuall sinne, but not to rob and cousen her by giving any part to pleasure or businesse, but bestow it all upon her in meditation, yet even in that I should wound her more, and contract another guiltinesse: As the Eagle were very unnaturall if because she is able to do it, she should pearch a whole day upon a tree, staring in contemplation of the majestie and glory of the Sun, and let her young Eglets starve in the nest. Two of the most precious things which God hath afforded us here, for the agony and exercise of our sense and spirit, which are a thirst and inhiation after the next life, and a frequency of prayer and meditation in this, are often envenomed, and putrefied, and stray into a corrupt disease: for as God doth thus occasion, and positively concurre to evill, that when a man is purposed to do a great sin, God infuses some good thoughts which make him choose a lesse sin, or leave out some circumstance which aggravated that; so the devill doth not only suffer but provoke us to some things naturally good, upon condition that we shall omit some other more necessary and more obligatory. And this is his greatest subtilty; because herein we have the deceitfull comfort of having done well, and can very hardly spie our errour because it is but an insensible omission, and no accusing act. With the first of these I have often suspected my self to be overtaken; which is, with a desire of the next life: which though I know it is not merely out of a wearinesse of this, because I had the same desires when I went with the tyde, and enjoyed fairer hopes then now: yet I doubt worldly encombrances have encreased it. I would not that death should take me asleep. I would not have him meerly seise me, and onely declare me to be dead, but win me, and overcome me. When I must shipwrack, I would do it in a Sea, where mine impotencie might have some excuse; not in a sullen weedy lake, where I could not have so much as exercise for my swimming. Therefore I would fain do something; but that I cannot tell what, is no wonder. For to chuse, is to do: but to be no part of any body, is to be nothing. At most, the greatest persons, are but great wens, and excrescences; men of wit and delightfull conversation, but as moalls for ornament, except they be so incorporated into the body of the world, that they contribute something to the sustentation of the whole. This I made account that I begun early, when I understood the study of our laws: but was diverted by the worst voluptuousnes, which is an Hydroptique immoderate desire of humane learning and languages: beautifull ornaments to great fortunes; but mine needed an occupation, and a course which I thought I entred well into, when I submitted my self to such a service, as I thought might imploy[ed] those poor advantages, which I had. And there I stumbled too, yet I would try again: for to this hour I am nothing, or so little, that I am scarce subject and argument good enough for one of mine own letters: yet I fear, that doth not ever proceed from a good root, that I am so well content to be lesse, that is dead. You, Sir, are farre enough from these descents, your vertue keeps you secure, and your naturall disposition to mirth will preserve you; but lose none of these holds, a slip is often as dangerous as a bruise, and though you cannot fall to my lownesse, yet in a much lesse distraction you may meet my sadnesse, for he is no safer which falls from an high tower into the leads, then he which falls from thence to the ground: make therefore to your self some mark, and go towards it alegrement. Though I be in such a planetary and erratique fortune, that I can do nothing constantly, yet you may finde some constancy in my constant advising you to it.

      Your hearty true friend

      J. Donne.

      I came this evening from M. Jones his house in Essex, where M. Martin hath been, and left a relation of Captain Whitcocks [Whitelock’s] death, perchance it is no news to you, but it was to me; without doubt want broke him; for when M. Hollands company by reason of the plague broke, the Captain sought to be at Mris Jones house, who on her husbands absence declining it, he went in the night, his boy carrying his cloakbag, on foot to the Lord of Sussex, who going

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