Kitabı oku: «The Literary Remains of Samuel Taylor Coleridge, Volume 3», sayfa 7

Ib. p. 83. D.

Eve's recognition upon the birth of her first son, Cain I have gotten, I possess a man from the Lord.

I have gotten the Jehovah-man, is, I believe, the true rendering and sense of the Hebrew words. Eve, full of the promise, supposed her first-born, the first-born on earth, to be the promised deliverer.

Serm. XII. Mat. v. 2. p. 112.

Ib. B. C. D.

The disposition of our Church divines, under James I, to bring back the stream of the Reformation to the channel and within the banks formed in the first six centuries of the Church, and their alienation from the great patriarchs of Protestantism, Luther, Calvin, Zuinglius, and others, who held the Fathers of the ante-Papal Church, with exception of Augustine, in light esteem, this disposition betrays itself here and in many other parts of Donne. For here Donne plays the Jesuit, disguising the truth, that even as early as the third century the Church had begun to Paganize Christianity, under the pretext, and no doubt in the hope, of Christianizing Paganism. The mountain would not go to Mahomet, and therefore Mahomet went to the mountain.

Ib. p. 115. A.

An excellent passage.

Ib. p. 117. E.

And therefore when the prophet says, Quis sapiens, et intelliget hæc? Who is so wise as to find out this way? he places this cleanness which we inquire after in wisdom. What is wisdom?

The primitive Church appropriated the name to the third hypostasis of the Trinity; hence Sancta Sophia became the distinctive name of the Holy Ghost; and the temple at Constantinople, dedicated by Justinian to the Holy Ghost, is called the Church – alas! now the mosque – of Santa Sophia. Now this suggests, or rather implies, a far better and more precise definition of wisdom than Donne's. The distinctive title of the Father, as the Supreme Will, is the Good; that of the only-begotten Word, as the Supreme Reason, (Ens Realissimum, the Being) is the True; and the Spirit proceeding from the Good through the True is the Wisdom. Goodness in the form of truth is wisdom. Wisdom is the pure will, realizing itself intelligently, or the good manifesting itself as the truth, and realized in the act. Wisdom, life, love, beauty, the beauty of holiness, are all synonyma of the Holy Spirit.

6, December, 1831.

Ib. p. 121. A.

The Arians' opinion, that God the Father only was invisible, but the Son and the Holy Ghost might be seen.

Here we have an instance, one of many, of the inconveniences and contradictions that arise out of the assumed contrary essences of body and soul; both substances, and independent of each other, yet so absolutely diverse as that the one is to be defined by the negation of the other.

Serm. XIII. Job xvi. 17, 18, 19. p. 127.

Ib. p. 129. A. B. C.

Ib. pp. 134. 135.

Truly excellent.

Serm. XV. 1 Cor. xv. 26. p. 144.

Ib. D.

Who, then, is this enemy? an enemy that may thus far think himself equal to God, that as no man ever saw God, and lived; so no man ever saw this enemy, and lived; for it is death.

This borders rather too closely on the Irish Franciscan's conclusion to his sermon of thanksgiving: "Above all, brethren, let us thankfully laud and extol God's transcendant mercy in putting death at the end of life, and thereby giving us all time for repentance!"

Dr. Donne was an eminently witty man in a very witty age; but to the honour of his judgment let it be said, that though his great wit is evinced in numberless passages, in a few only is it shown off. This paragraph is one of those rare exceptions.

N. B. Nothing in Scripture, nothing in reason, commands or authorizes us to assume or suppose any bodiless creature. It is the incommunicable attribute of God. But all bodies are not flesh, nor need we suppose that all bodies are corruptible. There are bodies celestial. In the three following paragraphs of this sermon, we trace wild fantastic positions grounded on the arbitrary notion of man as a mixture of heterogeneous components, which Des Cartes shortly afterwards carried into its extremes. On this doctrine the man is a mere phenomenal result, a sort of brandy-sop or toddy-punch. It is a doctrine unsanctioned by, and indeed inconsistent with, the Scriptures. It is not true that body plus soul makes man. Man is not the syntheton or composition of body and soul, as the two component units. No; man is the unit, the prothesis, and body and soul are the two poles, the positive and negative, the thesis and antithesis of the man; even as attraction and repulsion are the two poles in and by which one and the same magnet manifests itself.

Ib. p. 146. B.

For it is not so great a depopulation to translate a city from merchants to husbandmen, from shops to ploughs, as it is from many husbandmen to one shepherd; and yet that hath been often done.

For example, in the Highlands of Scotland in our own day.

Ib. p. 148. A.

The ashes of an oak in the chimney are no epitaph of that oak, to tell me how high or how large that was. It tells me not what flocks it sheltered while it stood, nor what men it hurt when it fell. The dust of great persons' graves is speechless too, it says nothing, it distinguishes nothing. As soon the dust of a wretch whom thou wouldst not, as of a prince whom thou couldst not, look upon, will trouble thine eyes, if the wind blow it thither; and when a whirlwind hath blown the dust of the churchyard unto the church, and the man sweeps out the dust of the church into the church-yard, who will undertake to sift those dusts again, and to pronounce; – this is the patrician, this is the noble, flour, and this the yeomanly, this the plebeian, bran.³⁷

Very beautiful indeed.

Ib. p. 149. C.

But when I lie under the hands of that enemy, that hath reserved himself to the last, to my last bed; then when I shall be able to stir no limb in any other measure than a fever or a palsy shall shake them; when everlasting darkness shall have an inchoation in the present dimness of mine eyes, and the everlasting gnashing in the present chattering of my teeth, and the everlasting worm in the present gnawing of the agonies of my body and anguishes of my mind; when the last enemy shall watch my remediless body, and my disconsolate soul there, – there, where not the physician in his way, perchance not the priest in his, shall be able to give any assistance; and when he hath sported himself with my misery, &c.

This is powerful; but is too much in the style of the monkish preachers: Papam redolet. Contrast with this Job's description of death,³⁸ and St. Paul's sleep in the Lord.

Ib. p. 150. A.

Neither doth Calvin carry those emphatical words which are so often cited for a proof of the last resurrection, – that he knows his Redeemer lives, that he knows he shall stand the last man upon earth, that though his body be destroyed, yet in his flesh and with his eyes shall he see God – to any higher sense than so, that how low soever he be brought, to what desperate state soever he be reduced in the eyes of the world, yet he assures himself of a resurrection, a reparation, a restitution to his former bodily health, and worldly fortune which he had before. And such a resurrection we all know Job had.

I incline to Calvin's opinion, but am not decided. After my skin, must be rendered 'according to, or as far as my skin is concerned.' Though the flies and maggots in my ulcers have destroyed my skin, yet still, and in my flesh, I shall see God as my Redeemer. Now St. Paul says, that flesh and blood cannot ) inherit the kingdom of heaven, that is, the spiritual world. Besides how is the passage, as commonly interpreted, consistent with the numerous expressions of doubt and even of despondency in Job's speeches?³⁹

Ib. B. C. (Ezekiel's vision xxxvii.)

I cannot but think that Dr. Donne, by thus antedating the distinct belief of the Jews in the resurrection, "which you all know already," destroys in great measure the force and sublimity of this vision. Besides, it does not seem, in the common people at least, to have been much more than a mongrel Egyptian-catacomb sort of faith, or rather superstition.

In fine. This is one of Donne's least estimable discourses; the worst sermon on the best text. Yet what a Donne-like passage is this that follows!

P. 146. A.

Let the whole world be in thy consideration as one house; and then consider in that, in the peaceful harmony of creatures, in the peaceful succession, and connexion of causes and effects, the peace of nature. Let this kingdom, where God hath blessed thee with a being, be the gallery, the best room of that house, and consider in the two walls of that gallery, the Church and the state, the peace of a royal and religious wisdom. Let thine own family be a cabinet in this gallery, and find in all the boxes thereof, in the several duties of wife and children, and servants, the peace of virtue, and of the father and mother of all virtues, active discretion, passive obedience; and then lastly, let thine own bosom be the secret box and reserve in this cabinet, and then the gallery of the best home that can be had, peace with the creature, peace in the Church, peace in the state, peace in thy house, peace in thy heart, is a fair model, and a lovely design even of the heavenly Jerusalem, which is visio pacis, where there is no object but peace.

Serm. XVI. John xi. 35. p. 153.

Ib. C.

The Masorites (the Masorites are the critics upon the Hebrew Bible, the Old Testament) cannot tell us, who divided the chapters of the Old Testament into verses: neither can any other tell, who did it in the New Testament.⁴⁰

How should the Masorites, when the Hebrew Scriptures were not as far as we know divided into verses at all in their time? The Jews seem to have adopted the invention from the Christians, who were led to it in the construction of Concordances.

Ib. p. 154. E.

If they killed Lazarus, had not Christ done enough to let them see that he could raise him again?

Malice, above all party-malice, is indeed a blind passion, but one can scarcely conceive the chief priests such dolts as to think that Christ could raise Lazarus again. Their malice blinded them as to the nature of the incident, made them suppose a conspiracy between Jesus and the family of Lazarus, a mock burial, in short; and this may be one, though it is not, I think, the principal, reason for this greatest miracle being omitted in the other Gospels.

Ib. p. 155. B.

Christ might ungirt himself, and give more scope and liberty to his passions than any other man; both because he had no original sin within to drive him, &c.

How then is he said to have _condemned sin in the flesh?_ Without guilt, without actual sin, assuredly he was; but , and what can we mean by original sin relatively to the flesh, but that man is born with an animal life and a material organism that render him temptible to evil, and which tends to dispose the life of the will to contradict the light of the reason? Did St. Paul by mean a deceptive resemblance?⁴¹

Ib. D.

I can see no possible edification that can arise from these ultra-Scriptural speculations respecting our Lord.

Ib. p. 157. A.

Though the Godhead never departed from the carcase … yet because the human soul was departed from it, he was no man.

Donne was a poor metaphysician; that is, he never closely questioned himself as to the absolute meaning of his words. What did he mean by the 'soul?' what by the ' body?'⁴²

Ib. D.

And I know that there are authors of a middle nature, above the philosophers, and below the Scriptures, the Apocryphal books.

A whimsical instance of the disposition in the mind for every pair of opposites to find an intermediate, – a mesothesis for every thesis and antithesis. Thus Scripture may be opposed to philosophy; and then the Apocryphal books will be philosophy relatively to Scripture, and Scripture relatively to philosophy.

Ib. p. 159. B.

And therefore the same author (Epiphanius) says, that because they thought it an uncomely thing for Christ to weep for any temporal thing, some men have expunged and removed that verse out of St. Luke's Gospel, that Jesus, when he saw that city, wept.⁴³

This, by the by, rather indiscreetly lets out the liberties, which the early Christians took with their sacred writings. Origen, who, in answer to Celsus's reproach on this ground, confines the practice to the heretics, furnishes proofs of the contrary himself in his own comments.

Ib. p. 161. D.

That world, which finds itself in an authumn in itself, finds itself in a spring in our imaginations.

Worthy almost of Shakspeare!

Serm. XVII. Matt. xix. 17. p. 163.

Ib. E.

The words are part of a dialogue, of a conference, between Christ and a man who proposed a question to him; to whom Christ makes an answer by way of another question, Why callest thou me good? &c. In the words, and by occasion of them, we consider the text, the context, and the pretext; not as three equal parts of the building; but the context, as the situation and prospect of the house, the pretext, as the access and entrance into the house, and then the text itself, as the house itself, as the body of the building: in a word, in the text the words; in the context the occasion of the words; in the pretext the purpose, the disposition of him who gave the occasion.

What a happy example of elegant division of a subject! And so also the compendium of Christianity in the preceding paragraph (D). Our great divines were not ashamed of the learned discipline to which they had submitted their minds under Aristotle and Tully, but brought the purified products as sacrificial gifts to Christ. They baptized the logic and manly rhetoric of ancient Greece.

Ib. p. 164. A. B.

Excellent illustration of fragmentary morality, in which each man takes his choice of his virtues and vices.

Ib. D.

Men perish with whispering sins, nay, with silent sins, sins that never tell the conscience they are sins, as often as with crying sins.

Yea, I almost doubt whether the truth here so boldly asserted is not of more general necessity for ordinary congregations, than the denunciation of the large sins that cannot remain in incognito.

Ib. p. 165. A.

Venit procurrens, he came running. Nicodemus came not so, Nicodemus durst not avow his coming, and therefore he came creeping, and he came softly, and he came seldom, and he came by night.

Ah! but we trust in God that he did in fact come. The adhesion, the thankfulness, the love which arise and live after the having come, whether from spontaneous liking, or from a beckoning hope, or from a compelling good, are the truest criteria of the man's Christianity.

Ib. B.

When I have just reason to think my superiors would have it thus, this is music to my soul; when I hear them say they would have it thus, this is rhetoric to my soul; when I see their laws enjoin it to be thus, this is logic to my soul; but when I see them actually, really, clearly, constantly do thus, this is a demonstration to my soul, and demonstration is the powerfullest proof. The eloquence of inferiors is in words, the eloquence of superiors is in action.

A just representation, I doubt not, of the general feeling and principle at the time Donne wrote. Men regarded the gradations of society as God's ordinances, and had the elevation of a self-approving conscience in every feeling and exhibition of respect for those of ranks superior to their own. What a contrast with the present times! Is not the last sentence beautiful? "The eloquence of inferiors is in words, the eloquence of superiors is in action."

Ib. B. and C.

He came to Christ, he ran to him; and when he was come, as St. Mark relates it, he fell upon his knees to Christ. He stood not then Pharisaically upon his own legs, his own merits, though he had been a diligent observer of the commandments before, &c.

All this paragraph is an independent truth; but I doubt whether in his desire to make every particle exemplary, to draw some Christian moral from it, Donne has not injudiciously attributed, quasi per prolepsin, merits inconsistent with the finale of a wealthy would-be proselyte. At all events, a more natural and, perhaps, not less instructive interpretation might be made of the sundry movements of this religiously earnest and zealous admirer of Christ, and worshipper of Mammon. O, I have myself known such!

Ib. D.

He was no ignorant man, and yet he acknowledged that he had somewhat more to learn of Christ than he knew yet. Blessed are they that inanimate all their knowledge, consummate all in Christ Jesus, &c.

The whole paragraph is pure gold. Without being aware of this passage in Donne, I expressed the same conviction, or rather declared the same experience, in the appendix⁴⁴ to the Statesman's Manual. O! if only one day in a week, Christians would consent to have the Bible as the only book, and their minister's labour to make them find all substantial good of all other books in their Bibles!

Ib. E.

I remember one of the Panegyrics celebrates and magnifies one of the Roman emperors for this, that he would marry when he was young; that he would so soon confine and limit his pleasures, so soon determine his affections in one person.

It is surely some proof of the moral effect which Christianity has produced, that in all Protestant countries, at least, a writer would be ashamed to assign this as a ground of panegyric; as if promiscuous intercourse with those of the other sex had been a natural good, a privilege, which there was a great merit in foregoing! O! what do not women owe to Christianity! As Christians only it is that they do, or ordinarily can, cease to be things for men, instead of co-persons in one spiritual union.

Ib. p. 166. A.

But such is often the corrupt inordinateness of greatness, that it only carries them so much beyond other men, but not so much nearer to God.

Like a balloon, away from earth, but not a whit nearer the arch of heaven. There is a praiseworthy relativeness and life in the morality of our best old divines. It is not a cold law in brass or stone; but "this I may and should think of my neighbour, this of a great man," &c.

Ib. p. 167. A.

Christ was pleased to redeem this man from this error, and bring him to know truly what he was, that he was God. Christ therefore doth not rebuke this man, by any denying that he himself was good; for Christ doth assume that addition to himself, I am the good shepherd. Neither doth God forbid that those good parts which are in men should be celebrated with condign praise. We see that God, as soon as he saw that any thing was good, he said so, he uttered it, he declared it, first of the light, and then of other creatures. God would be no author, no example of smothering the due praise of good actions. For surely that man hath no zeal to goodness in himself, that affords no praise to goodness in other men.

Very fine. But I think another – not, however, a different – view might be taken respecting our Lord's intention in these words. The young noble, who came to him, had many praiseworthy traits of character; but he failed in the ultimate end and aim. What ought only to have been valued by him as means, was loved, and had a worth given to it, as an end in itself. Our Lord, who knew the hearts of men, instantly in the first words applies himself to this, and takes the occasion of an ordinary phrase of courtesy addressed to himself, to make the young man aware of the difference between a mere relative good and that which is absolutely good; that which may be called good, when regarded as a mean to good, but which must not be mistaken for, or confounded with, that which is good, and itself the end.

Ib. B. C. D.

All excellent, and D. most so. Thus, thus our old divines showed the depth of their love and appreciation of the Scriptures, and thus led their congregations to feel and see the same. Here is Donne's authority (Deus non est ens, &c.) for what I have so earnestly endeavored to show, that Deus est ens super ens, the ground of all being, but therein likewise absolute Being, in that he is the eternal self-affirmant, the I Am in that I Am; and that the key of this mystery is given to us in the pure idea of the will, as the alone Causa Sui.

O! compare this manhood of our Church divinity with the feeble dotage of the Paleyan school, the 'natural' theology, or watchmaking scheme, that knows nothing of the maker but what can be proved out of the watch, the unknown nominative case of the verb impersonal fit – et natura est; the 'it,' in short, in 'it rains,' 'it snows,' 'it is cold,' and the like. When, after reading the biographies of Walton and his contemporaries, I reflect on the crowded congregations, on the thousands, who with intense interest came to their hour and two hour long sermons, I cannot but doubt the fact of any true progression, moral or intellectual, in the mind of the many. The tone, the matter, the anticipated sympathies in the sermons of an age form the best moral criterion of the character of that age.

Ib. E.

His name of Jehova we admire with a reverence.

Say, rather, Jehova, his name. It is not so properly a name of God, as God the Name, – God's name and God.

Ib. p. 169. A.

Land, and money, and honour must be called goods, though but of fortune, &c.

We should distinguish between the conditions of our possessing goods and the goods themselves. Health, for instance, is ordinarily a condition of that working and rejoicing for and in God, which are goods in the end, and of themselves. Health, competent fortune, and the like are good as the negations of the preventives of good; as clear glass is good in relation to the light, which it does not exclude. Health and ease without the love of God are plate glass in the darkness.

Ib. p. 170.

Much of this page consists of play on words; as, that which is useful as rain, and that which is of use as rain on a garden after drouth. There is also much sophistry in it. Pain is not necessarily an ultimate evil. As the mean of ultimate good, it may be a relative good; but surely that which makes pain, anguish, heaviness necessary in order to good, must be evil. And so the Scripture determines. They are the wages of sin; but God's infinite mercy raises them into sacraments, means of grace. Sin is the only absolute evil; God the only absolute good. But as myriads of things are good relatively through participation of God, so are many things evil as the fruits of evil. What is the apostasy, or fall of spirits? That that which from the essential perfection of the Absolute Good could not but be possible, that is, have a potential being, but never ought to have been actual, did nevertheless strive to be actual? – But this involved an impossibility; and it actualized only its own potentiality.

What is the consequence of the apostasy? That no philosophy is possible of man and nature but by assuming at once a zenith and a nadir, God and Hades; and an ascension from the one through and with a condescension from the other; that is, redemption by prevenient and then auxiliary grace.

Ib. p. 171. B.

So says St. Augustine, Audeo dicere, though it be boldly said, yet I must say it, utile esse cadere in aliquod manifestum peccatum, &c.

No doubt, a sound sense may be forced into these words: but why use words, into which a sound sense must be forced? Besides, the subject is too deep and too subtle for a sermon. In the two following paragraphs, especially, Dr. Donne is too deep, and not deep enough. He treads waters, and dangerous waters. N.B. The Familists.

Serm. XVIII. Acts, ii. 36. p. 175.

Ib. B.

I would paraphrase, or rather lead the way to this text, something as follows:

Truth is a common interest; it is every man's duty to convey it to his brother, if only it be a truth that concerns or may profit him, and he be competent to receive it. For we are not bound to say the truth, where we know that we cannot convey it, but very probably may impart a falsehood instead; no falsehoods being more dangerous than truths misunderstood, nay, the most mischievous errors on record having been half-truths taken as the whole.

But let it be supposed that the matter to be communicated is a fact of general concernment, a truth of deep and universal interest, a momentous truth involved in a most awe-striking fact, which all responsible creatures are competent to understand, and of which no man can safely remain in ignorance. Now this is the case with the matter, on which I am about to speak; therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ!

Ib. p. 176. A. B. C.

True Christian love not only permits, but enjoins, courtesy. God himself, says Donne, gave us the example.

Ib. p. 177. A. C. E.

All excellent, and E. of deeper worth. All that is wanting here is to determine the true sense of 'knowing God,' – that sense in which it is revealed that to know God is life ever-lasting.

Ib p. 178. A.

Now the universality of this mercy hath God enlarged and extended very far, in that he proposes it even to our knowledge; sciant, let all know it. It is not only credant, let all believe it; for the infusing of faith is not in our power; but God hath put it in our power to satisfy their reason, &c.

A question is here affirmatively started of highest importance and of deepest interest, that is, faith so distinguished from reason, credat from sciat, that the former is an infused grace 'not in our power;' the latter an inherent quality or faculty, on which we are able to calculate as man with man. I know not what to say to this. Faith seems to me the coadunation of the individual will with the reason, enforcing adherence alike of thought, act, and affection to the Universal Will, whether revealed in the conscience, or by the light of reason, however the same may contravene, or apparently contradict, the will and mind of the flesh, the presumed experience of the senses and of the understanding, as the faculty, or intelligential yet animal instinct, by which we generalize the notices of the senses, and substantiate their spectra or phænomena. In this sense, therefore, and in this only, I agree with Donne. No man cometh to Christ unless the Father lead him. The corrupt will cannot, without prevenient as well as auxiliary grace, be unitively subordinated to the reason, and again, without this union of the moral will, the reason itself is latent. Nevertheless, I see no advantage in not saying the 'will,' or in substituting the term 'faith' for it. But the sad non-distinction of the reason and the understanding throughout Donne, and the confusion of ideas and conceptions under the same term, painfully inturbidates his theology. Till this distinction of the and the be seen, nothing can be seen aright. Till this great truth be mastered, and with the sight that is insight, other truths may casually take possession of the mind, but the mind cannot possess them. If you know not this, you know nothing; for if you know not the diversity of reason from the understanding, you know not reason; and reason alone is knowledge.

All that follows in B. is admirable, worthy of a divine of the Church of England, the National and the Christian, and indeed proves that Donne was at least possessed by the truth which I have always labored to enforce, namely, that faith is the apotheosis of the reason in man, the complement of reason, the will in the form of the reason. As the basin-water to the fountain shaft, such is will to reason in faith. The whole will shapes itself in the image of God wherein it had been created, and shoots on high toward, and in the glories of, Heaven!

Ib. D.

If we could have been in Paradise, and seen God take a clod of red earth, and make that wretched clod of contemptible earth such a body as should be fit to receive his breath, &c.

A sort of pun on the Hebrew word Adam or red earth, common in Donne's age, but unworthy of Donne, who was worthy to have seen deeper into the Scriptural sense of the 'ground,' the Hades, the multeity, the many absque numero el infra numerum, that which is below, as God is that which transcends, intellect.

Ib. p. 179. B.

We place in the School, for the most part, the infinite merit of Christ Jesus … rather in pacto than in persona, rather that this contract was thus made between the Father and the Son, than that whatsoever that person, thus consisting of God and Man, should do, should, only in respect of the person, be of an infinite value and extension to that purpose, &c.

O, this is sad misty divinity! far too scholastical for the pulpit, far too vague and unphilosophic for the study.

Ib. p. 180. A.

Quis nisi infidelis negaverit apud inferos fuisse Christum? says St. Augustine.

Where?⁴⁵ Pearson expressly asserts and proves that the clause was in none of the ancient creeds or confessions. And even now the sense of these words, He descended into hell, is in no Reformed Church determined as an article of faith.

Ib.p.182. D.

Audacter dicam, says St. Hierome, cum omnia posset Deus, suscitare virginem post ruinam non potest.

One instance among hundreds of the wantonness of phrase and fancy in the Fathers. What did Jerome mean? quod Deus membranam hymenis luniformem reproducere nequit? No; that were too absurd. What then? – that God cannot make what has been not to have been? Well then, why not say that, since that is all you can mean?

Serm. XIX. Rev. xx.6.p.183.

The exposition of the text in this sermon is a lively instance how much excellent good sense a wise man, like Donne, can bring forth on a passage which he does not understand. For to say that it may mean either X, or Y, or Z, is to confess he knows not what it means; but that if it be X. then, &c.; if Y. then, &c.; and lastly if it be Z. then, &c.; that is to say, that he understands X, Y, and Z; but does not understand the text itself.

Ib. p. 185. B.

Seas of blood and yet but brooks, tuns of blood and yet but basons, compared with the sacrifices, the sacrifices of the blood of men, in the persecutions of the primitive Church. For every ox of the Jew, the Christian spent a man; and for every sheep and lamb, a mother and her child, &c.

Whoo! Had the other nine so called persecutions been equal to the tenth, that of Diocletian, Donne's assertion here would be extravagant.