Selected quad for the lemma: land_n
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A20631
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Devotions vpon emergent occasions and seuerall steps in my sicknes digested into I. Meditations vpon our humane condition, 2. Expostulations, and debatements with God, 3. Prayers, vpon the seuerall occasions, to Him / by Iohn Donne ...
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Donne, John, 1572-1631.
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1624
(1624)
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STC 7033A; ESTC S1699
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101,106
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641
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the wildernes thy Manâ—a bread so conditiond qualified so as that to euery man Manna tasted like that which that man liked best I humbly beseech thee to make this correction which I acknowledg to be part of my daily bread to tast so to me not as I would but as thou wouldest haue it taste and to conform my tast and make it agreeable to thy willâ— Thou wouldst haue thâ— corrections tast of humâ—â—liation but thou wouldest haue them tast â— consolation too taste oâ— danger but tast of assâ—â—rance too As therefore thou hast imprinted in all thine Elements of which our bodies consist two manifest qualities so that as thy fire dries so it heats too and as thy water moysts so it cooles too so O Lord in these corrections which are the elements of our regeneration by which our soules are made thine imprint thy two qualities those two operations that as they scourge vs they may scourge vs into the way to thee that when they haue shewed vs that we are nothing in our selues they may also shew vs that thou art all things vnto vs. When therfore in this particular circuÌ„stance O Lord but none of thy iudgements are circumstances they are all of the substance of thy good purpose vpon vsâ— wheÌ„ in this particular that he whoÌ„ thou hasâ— sent to assist me desires assistants to him thou hast let mee see in how few houres thou cansâ— throw me beyond the helpe of man let me by the same light see that no vehimence of sicknes no tentation of Satan no guiltines of sin no prison of death not this first this sicke bed not the other prison the close and dark graue can remooue me from the determined and good purpose which thoâ— sealed concerning mee Let me think no degree of this thy correction casuall or without signification but yet when I haue read it in that language as it is a correction let me translate it into another and read it as a mercy and which of these is the Originall and which is the Translation whether thy Mercy or thy Correction werâ— thy primary and original inteÌ„tion in this sicknes I cannot conclude though death concludâ— me for as it must necessarily appeare to bee â— correction so I can hauâ— no greater argument oâ— thy mercy then to die iâ— thee and by that death to bee vnited to him who died for me 8. Et Rex ipse suum mittit The King sends his owne Phisician 8. MEDITATION STil when we return to that Meditation that Man is a World we find new discoueries Let him be a world and him self will be the land and misery the sea His misery for misery is his his own of the happinesses euen of this world hâ—e is but tenant but of misery the free-holder of happines hee is but the farmer but the vsufructuary but of misery the Lord the proprietary his misery as the sea swells aboue all the hilles and reaches to the remotest parts of this earth Man who of himselfe is buâ— dust and coagulaâ—ed and kneaded into earth by teares his maâ—teâ— is â—arth his forme misery In this world that is Mankinde the highest ground the emineÌ„test hils are kings and haue they line and lead enough to fadome this sea and say My misery is but this deepe Scarce any misery equal to sicknesse and they are subiect to that equally with their lowest subiect A glasse is not the lesse brittle because a Kings face is represented in it nor a King the lesse brittle because God is represented in him They haue Phisicians continually about them therfore sicknesses or the worst of sicknesses continuall feare of it Are they gods He that calld them so cannot flatter They are Gods but sickâ— gods and God is presented to vs vnder many human affections as faâ— as infirmities God is called angry and sorry and weary and heauy buâ— neuer a sicke God for then hee might die like men as our gods do The worst that they could say in reproch scornâ— of the gods of the HeatheÌ„ was that perchance they were asleepe but Gods that are so sicke as that they cannot sleepe are in an infirmer condition A God and need a Phisician A Iupiter need an Aesulapius that must haue Rhâ—ubarbe to purge his Choller lest he be too angry and Agarick to purge his sâ—â—gme lest he be too drowsie that as Tertullian saies of the Aegyptian gods plants and herbes That God was beholden to Man for growing in his garden so wee must say of these godsâ— Their eternity an eternity of threescore ten yeares is in the Apothecaryes shop and not in the Metaphoricall Deity But their Deitye is betten expressed in their humility then in their â—eighth when abounding and ouerflowing as God in means of doing good they descend as God to a communication of their abundaÌ„ces with men according to their necessities then they are Gods No man is well that vnderstands not that values not his being well that hath not a cheerefulnesse and a ioy in it and whosoeuer hath this Ioy hath a desire to communicate to propagate that which occasions his happinesse and his Ioy to others for euery man loues witnesses of his happinesse and the best witnesses are experimentall witnesses they who haue tasted of that in themselues which makes vs happie It consummateâ— therefore it perfits the happinesse of Kings to confer to transfer honor and riches and as they can health vpon those that need them .8 EXPOSTVLATION MY God may God I haue a warning from the Wise man thaâ— when a rich man speaketh euery man holdeth his tongâ— and looke what hee saith they extoll it to the clouds but if a poore man speake they say what fellowe is this And if hee stumble they will help to ouerthrow him Therefore may my words be vnderualued and my errors aggrauated if I offer to speak of Kings but not by thee O my God because I speak of them as they are in thee of thee as thou art in them Certainly those men prepare a way of speaking negligently or irreuerently of thee that giue themselues that liberty in speaking of thy Vice-gerents Kings for thou who gauest Augustus the Empire gauest it to Nero to and as Vespasian had it from thee so had Iulian Though Kings deface in themselues thy first image in their owne soule thou giuest no man leaue to deface thy second Image imprinted indelibly in their power But thou knowest O God that if I should be slacke in celebrating thy mercies to mee exhibited by that royall Instrumentâ— my Souâ—raigne to many other faults that touch vpon Allegiance I should add the worst of all Ingratitude which constiâ—utes an il man faults which are defects in any particular sunction are not so great as those that destroy our humanitie â— It is not so ill to bee an ill subiect as to be an ill man â— for he hath an vniuersall illnesse ready to blowâ— and powre out it selfe into any