Kitabı oku: «Letters to Severall Persons of Honour», sayfa 2

[vii.]

To the Noblest Knight Sr Edward Herbert L. of Cherbury;

sent to him with his Book Biathanatos

SIR,

I Make accompt that this book hath enough performed that which it undertook, both by argument and example. It shall therefore the lesse need to be it self another example of the Doctrine. It shall not therefore kill it self; that is, not bury it self; for if it should do so, those reasons, by which that act should be defended or excused were also lost with it. Since it is content to live, it cannot chuse a wholsomer aire then your Library, where Authors of all complexions are presented. If any of them grudge this book a room, and suspect it of new or dangerous doctrine, you who know us all, can best moderate. To those reasons which I know your love to me will make in my favour and discharge, you may adde this, that though this doctrine hath not been taught nor defended by writers, yet they, most of any sort of men in the world, have practised it.

Your very true

and earnest freind and servant and lover

J. Donne.

[viii.]

To Sr Robert Carre now Earle of Ankerum,

with my Book Biathanatos at my going into Germany

SIR,

I Had need do somewhat towards you above my promises; How weak are my performances, when even my promises are defective? I cannot promise, no not in mine own hopes, equally to your merit towards me. But besides the Poems, of which you took a promise, I send you another Book to which there belongs this History. It was written by me many years since; and because it is upon a misinterpretable subject, I have always gone so near suppressing it, as that it is onely not burnt: no hand hath passed upon it to copy it, nor many eyes to read it: onely to some particular friends in both Universities, then when I writ it, I did communicate it: And I remember, I had this answer, That certainly, there was a false thread in it, but not easily found: Keep it, I pray, with the same jealousie; let any that your discretion admits to the sight of it, know the date of it; and that it is a Book written by Jack Donne, and not by D[r]. Donne: Reserve it for me, if I live, and if I die, I only forbid it the Presse, and the Fire: publish it not, but yet burn it not; and between those, do what you will with it. Love me still, thus farre, for your own sake, that when you withdraw your love from me, you will finde so many unworthinesses in me, as you grow ashamed of having had so long, and so much, such a thing as

Your poor servant in Chr. Jes.

J. Donne.

[ix.]

To the Countesse of Bedford

Madam,

Amongst many other dignities which this letter hath by being received and seen by you, it is not the least, that it was prophesied of before it was born: for your brother told you in his letter, that I had written: he did me much honour both in advancing my truth so farre as to call a promise an act already done; and to provide me a means of doing him a service in this act, which is but doing right to my self: for by this performance of mine own word, I have also justified that part of his Letter which concerned me; and it had been a double guiltinesse in me, to have made him guilty towards you. It makes no difference that this came not the same day, nor hears the same date as his; for though in inheritances and worldly possessions we consider the dates of Evidences, yet in Letters, by which we deliver over our affections, and assurances of friendship, and the best faculties of our souls, times and daies cannot have interest, nor be considerable, because that which passes by them, is eternall, and out of the measure of time. Because therefore it is the office of this Letter, to convey my best wishes, and all the effects of a noble love unto you, (which are the best fruits that so poor a soil, as my poor soul is, can produce) you may be pleased to allow the Letter thus much of the souls privilege, as to exempt it from straitnesse of hours, or any measure of times, and so beleeve it came then. And for my part, I shall make it so like my soul, that as that affection, of which it is the messenger, begun in me without my knowing when, any more then I know when my soul began; so it shall continue as long as that.

Your most affextionate friend and servant

J. D.

[x.]

To the right honourable the Countess of Montgomery

MADAM,

Of my ability to doe your Ladiship service, any thing spoken may be an embleme good enough; for as a word vanisheth, so doth any power in me to serve you; things that are written are fitter testimonies, because they remain and are permanent: in writing this Sermon which your Ladiship was pleased to hear before, I confesse I satisfie an ambition of mine own, but it is the ambition of obeying your commandment, not onely an ambition of leaving my name in your memory, or in the your Cabinet: and yet, since I am going out of the Kingdom, and perchance out of the world, (when God shall have given my soul a place in heaven) it shall the lesse diminish your Ladiship, if my poor name be preserved about you. I know what dead carkasses things written are, in respect of things spoken. But in things of this kinde, that soul that inanimates them, never departs from them: The Spirit of God that dictates them in the speaker or writer, and is present in his tongue or hand meets himself again (as we meet our selves in a glass) in the eies and ears and hearts of the hearers and readers: and that Spirit, which is ever the same to an equall devotion, makes a writing and a speaking equall means to edification. In one circumstance, my preaching and my writing this Sermon is too equall: that that your Ladiship heard in a hoarse voyce then, you read in a course hand now: but in thankfulnesse I shall lift up my hands as clean as my infirmities can keep them, and a voyce as clear as his spirit shall be pleased to tune in my prayers for your Ladyship in all places of the world, which shall either sustain or bury

Your Ladiships humble servant

in Christ Iesus

J. D.

[xi.]

To Sir H. R. [To Sir H. G.]

If a whole year be but Annus ab Annulo, because it returns into it self, what Annululus shall be diminutive enough, to express our weekly revolutions? In chaines the least linkes have most curiosity, but that can be no emblem of us: but they have also the most strength, and that may. The first sphere onely which is resisted by nothing, absolves his course every day; and so doth true friendship well placed, often iterate in act or purpose, the same offices. But as the lower spheres, subject to the violence of that, and yet naturally encouraged to a reluctation against it, have therefore many distractions, and eccentricities, and some trepidations, and so return but lamely, and lately to the same place, and office: so that friendship which is not moved primarily by the proper intelligence, discretion, and about the naturell center, vertue, doth perchance sometimes, some things, somewhat like true friendship; but hath many deviations, which are strayings into new loves, (not of other men; for that is proper to true wise friendship, which is not a marr[y]ing; but of other things) and hath such trepidations as keep it from shewing it self, where great persons do not love; and it returns to the true first station and place of friendship planetarily, which is uncertainly and seldome. I have ever seen in London and our Court, as some colours, and habits, and continuances, and motions, and phrases, and accents, and songs, so friends in fashion and in season: and I have seen them as sodainly abandoned altogether, though I see no change in them, nor know more why they were left, then why they were chosen. To do things by example, and upon confidence of anothers judgment may be some kinde of a second wisdome; but it is but writing by a copy: or indeed it is the hardest of all, and the issue of the first wisdome, for I cannot know that this example should be followed, except I knew that it is good, and so I judge my Judge. Our assent therefore, and arrest, must be upon things, not persons. And when we are sure we are in the right way, for great persons, we may be glad of their company, if they go our way; we may for them change our place, but not our end, nor our way, if there be but one, us [as] in Religion. In persevering in it, it concerns as [us] much what our companions be, but very much what our friends. In which I know I speak not dangerously nor mis-appliably to you, as though I averted you from any of those friends, who are of other impressions then you or I in some great circumstances of Religion. You know I never fettered nor imprisoned the word Religion; not straightning it Frierly, ad Religiones factitias, (as the Romans call well their orders of Religion) nor immuring it in a Rome, or a Wittemberg, or a Geneva; they are all virtuall beams of one Sun, and wheresoever they finde clay hearts, they harden them, and moulder them into dust; and they entender and mollifie waxen. They are not so contrary as the North and South Poles; and that [?] they are connaturall pieces of one circle. Religion is Christianity, which being too spirituall to be seen by us, doth therefore take an apparent body of good life and works, so salvation requires an honest Christian. These are the two Elements, and he which elemented from these, hath the complexion of a good man, and a fit friend. The diseases are, too much intention into indiscreet zeal, and too much remisnesse and negligence by giving scandall: for our condition and state in this, is as infirm as in our bodies; where physitians consider only two degrees; sicknesse, and neutrality; for there is no health in us. This, Sir, I use to say to you, rather to have so good a witnesse and corrector of my meditations, then to advise; and yet to do that too, since it is pardonable in a friend: Not to slack you towards those friends which are religious in other clothes then we; (for Amici vitia si feras facis tua, is true of such faults) but to keep you awake against such as the place where you must live will often obtrude, which are not onely naked, without any fashion of such garments, but have neither the body of Religion, which is morall honestly, and sociable faithfulness, nor the soul, Christianity. I know not how this paper scaped last week which I send now; I was so sure that I enwrapped it then, that I should be so still, but that I had but one copy; forgive it as you use to do. From Micham in as much haste, and with as ill Pen and Inke, as the letter can accuse me of; but with the last and the next weeks heart and affection.

Yours very truely and affectionately

J. Donne.

[xii.]

To Sir H. G

SIR,

This letter hath more merit, then one of more diligence, for I wrote it in my bed, and with much pain. I have occasion to sit late some nights in my study, (which your books make a prety library) and now I finde that that room hath a wholesome emblematique use: for having under it a vault, I make that promise me, that I shall die reading, since my book and a grave are so near. But it hath another unwholesomenesse, that by raw vapors rising from thence, (for I can impute it to nothing else) I have contracted a sicknesse which I cannot name nor describe. For it hath so much of a continuall Cramp, that it wrests the sinews, so much of a Tetane, that it withdraws and puls the mouth, and so much of the Gout, (which they whose counsell I use, say it is) that it is not like to be cured, though I am too hasty in three days to pronounce it. If it be the Gout, I am miserable; for that affects dangerous parts, as my neck and brest, and (I think fearfully) my stomach, but it will not kill me yet; I shall be in this world, like a porter in a great house, ever nearest the door, but seldomest abroad: I shall have many things to make me weary, and yet not get leave to be gone. If I go, I will provide by my best means that you suffer not for me, in your bonds. The estate which I should leave behinde me of any estimation, is my poor fame, in the memory of my friends, and therefore I would be curious of it, and provide that they repent not to have loved me. Since my imprisonment in my bed, I have made a meditation in verse, which I call a Litany; the word you know imports no other then supplication, but all Churches have one forme of supplication, by that name. Amongst ancient annals (I mean some 800 years) I have met two Letanies in Latin verse, which gave me not the reason of my meditations, for in good faith I thought not upon them then, but they give me a defence, if any man to a Lay man, and a private, impute it as a fault, to take such divine and publique names, to his own little thoughts. The first of these was made by Ratpertus a Monk of Suevia; and the other by S. Notker, of whom I will give you this note by the way, that he is a private Saint, for a few Parishes; they were both but Monks, and the Letanies poor and barbarous enough; yet Pope Nicolas the 5, valued their devotion so much, that he canonized both their Poems, and commanded them for publike service in their Churches: mine is for lesser Chappels, which are my friends, and though a copy of it were due to you, now, yet I am so unable to serve my self with writing it for you at this time, (being some 30 staves of 9 lines) that I must intreat you to take a promise that you shall have the first, for a testimony of that duty which I owe to your love, and to my self, who am bound to cherish it by my best offices. That by which it will deserve best acceptation, is, That neither the Roman Church need call it defective, because it abhors not the particular mention of the blessed Triumphers in heaven; nor the Reformed can discreetly accuse it, of attributing more then a rectified devotion ought to doe. The day before I lay down, I was at London where I delivered your Letter for Sr Ed. Conway, and received another for you, with the copy of my Book, of which it is impossible for me to give you a copy so soon, for it is not of much lesse then 300 pages. If I die, it shall come to you in that fashion that your Letter desires it. If I warm again, (as I have often seen such beggers as my indisposition is, end themselves soon, and the patient as soon) you and I shal speak together of that, before it be too late to serve you in that commandment. At this time I onely assure you, that I have not appointed it upon any person, nor ever purposed to print it: which later perchance you thought, and grounded your request thereupon. A Gent. that visited me yesterday told me that our Church hath lost Mr Hugh Broughton, who is gone to the Roman side. I have known before, that Serarius the Jesuit was an instrument from Cardinall Baronius to draw him to Rome, to accept a stipend, onely to serve the Christian Churches in controversies with the Jews, without indangering himself to change of his perswasion in particular deductions between these Christian Churches, or being enquired of, or tempted thereunto. And I hope he is no otherwise departed from us. If he be, we shall not escape scandall in it; because, though he be a man of many distempers, yet when he shall come to eat assured bread, and to be removed from partialities, to which want drove him, to make himself a reputation, and raise up favourers; you shall see in that course of opposing the Jews, he will produce worthy things: and our Church will perchance blush to have lost a Souldier fit for that great battell; and to cherish onely those single Duellisms, between Rome and England, or that more single, and almost self-homicide, between the unconformed Ministers, and Bishops. I writ to you last week that the plague increased; by which you may see that my Letters – opinion of the song, not that I make such trifles for praise; but because as long as you speak comparatively of it with mine own, and not absolutely, so long I am of your opinion even at this time; when I humbly thank God, I ask & have, his comfort of sadder meditations; I doe not condemn in my self, that I have given my wit such evaporations, as those, if they be free from prophaneness, or obscene provocations. Sr, you would pity me if you saw me write, and therefore will pardon me if I write no more: my pain hath drawn my head so much awry, and holds it so, that mine eie cannot follow mine hand: I receive you therefore into my prayers, with mine own weary soul, and commend my self to yours. I doubt not but next week I shall be good news to you, for I have mending or dying on my side, which is two to one. If I continue thus, I shall have comfort in this, that my B. Saviour exercising his Justice upon my two worldly parts, my fortune, and body, reserves all his mercy for that which best tasts it, and most needs it, my soul. I professe to you truly, that my lothnesse to give over now, seems to my self an ill sign, that I shall write no more.

Your poor friend, and Gods poor patient,

Jo. Donne.

[xiii.]

To my worthy and honoured friend Mr George Garet

Sir,

I Am sorry, if your care of me have made you importune to any body else; yet I cannot be very sorry because it gives new testimonies of your favour to me, of which I shall ever be very glad, and (that which is my onely vertue) thankfull: so desperate fortunes as mine may well make friends loth to doe curtesies, because an inability in deserving or requiring takes from them the honour of having done a curtesie, and leaves it but the poor name of an alms; and alms may be given in easier proportions, and more meritoriously. But Sr, by what name or weight soever you esteem this kindnesse which you have done me, I value it so, as might alone perswade me of your care of me; in recompense of which, you must be pleased to accept new assurances that I am

Your very affectionate servant,

J. Donne.

I pray let my service be

presented by you to

Mr Roope.

[xiv.]

To Mr George Garet

Sir,

I Have not received that Letter, which by this, I perceive you sent to London; if there were anything in that, by which I might have taken occasion to have done you service before this time, I have a double reason of grief for the want of it. I came from thence upon Thursday, where I left Sir Tho. Roe so indulgent to his sorrow, as it had been an injury to have interrupted it with my unusefull company. I have done nothing of that kinde as your Letter intimates, in the memory of that good Gentlewoman; if I had, I should not finde any better use of it, then to put it into your hands. You teach me what I owe her memory; and if I pay that debt so, you have a part and interest in it, by doing me the honour of remembring it: and therefore it must come quickly to you. I hope not for return from Court, till I come thither; which if I can be master of my self, or servant to my self, which I think is all one, I hope to do some ten daies hence, making it my way to the Bathe. If you find any there that have not forgot my name, continue me in their favour, and hold in your self a firm assurance that I am

Your affectionate servant

J. Donne.

[xv.]

To Mrs Martha Garet

Madame,

Though there be much merit, in the favour your brother hath done me in a visit, yet that which doth enrich and perfect it, is, that he brought you with him; which he doth, as well by letting me see how you do, as by giving me occasions, and leave to talk with you by this Letter: if you have any servant, which wishes you better then I, it must be because he is able to put his wishes into a better frame, and expresse them better, and understand proportion, and greatnesse better then I. I am willing to confesse my impotencie; which is, that I know no wish good enough for you; if any doe, my advantage is, that I can exceed his, by adding mine to it. You must not think that I begin to think thus, when you begin to hear it, by a Letter; As sometimes by the changing of the winde, you begin to hear a Trumpet, which sounded long before you heard it; so are these thoughts of you familiar and ordinary in me, though they have seldome the help of this conveyance to your knowledge: I am loth to leave; for as long as in any fashion, I can have your brother and you here, you make my house a kinde of Dorvey [Dorney]; but since I cannot stay you here, I will come thither to you; which I do, by wrapping up in this paper, the heart of

Your most affectionate servant

J. Donne.