Chapter I: Front Matter (1)

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LETTERS TO SEVERALL PERSONS OF HONOUR

_This edition is limited to six hundred copies_

LETTERS TO SEVERALL PERSONS OF HONOUR

BY JOHN DONNE

THE TEXT EDITED, WITH NOTES, BY
CHARLES EDMUND MERRILL, JR.

NEW YORK
STURGIS & WALTON COMPANY
1910

COPYRIGHT, 1910
BY STURGIS & WALTON COMPANY

TO PAYSON MERRILL

QUALEM NEQUE CANDIDIOREM
TERRA TULIT, NEQUE CUI ME SIT DEVINCTIOR ALTER

NOTE

The Letters to Severall Persons of Honour, _now for the first time reprinted in their original form, were collected and published by John Donne, Jr., in 1651, twenty years after the death of the author. Apparently the sales were not large, for three years later the original sheets were rebound with a new title page and put on the market as a second edition. Not many copies of the earlier, and still fewer of the later date, have come down to us._

_In the present volume changes from and additions to the original text are indicated by brackets, with a single exception: errors in punctuation have been corrected without comment when, and only when, they seem seriously to impair the intelligibility of the text. In the case of a few letters the reading followed is that of the original manuscripts, for which I am indebted to the great kindness of Mr. Edmund Gosse._

_Readers of Mr. Gosse's brilliant study_, The Life and Letters of John Donne _(London: Heinemann, 1899) will not need to be reminded of the obligations under which he has placed all later students of Donne's life and work. I have, in addition, to thank him for generous encouragement and for many helpful suggestions, specific and general._

_C. E. M., Jr._

_Huntington, Long Island
October 14, 1910._

LETTERS TO SEVERALL PERSONS OF HONOUR

_From an engraving by Pierre Lombart, prefixed to the_ POEMS _of 1633, after a portrait of Donne at the age of forty._]

(_Facsimile of Title Page of Original Edition._)

LETTERS
TO
SEVERALL PERSONS
OF HONOUR:

_WRITTEN BY_
JOHN DONNE

Sometime Deane of
_S{t} Pauls London_.

Published by JOHN DONNE D{r}. of
the Civill Law.

_LONDON_,
Printed by _J. Flesher_, for _Richard Marriot_, and are
to be sold at his shop in S{t} _Dunstans_ Church-yard
under the Dyall. 1651.

To the most virtuous
and excellent Lady, Mris.
_BRIDGET DUNCH_.

MADAM,

_It is an argument of the_ Immortality _of the_ Soul, _that it can apprehend, and imbrace such a_ Conception; _and it may be some kinde of_ Prophecy _of the continuance and lasting of these_ Letters, _that having been scattered, more then Sibyls leaves, I cannot say into parts, but corners of the_ World, _they have recollected and united themselves, meeting_ at once, _as it were, at the same spring, from whence they flowed, but by_ Succession.

_But the piety of_ Æneas _to_ Anchises, _with the heat and fervour of his zeale, had been dazelled and extinguished by the fire of_ Troy, _and his Father become his Tombe, had not a brighter flame appeared in his_ Protection, _and_ Venus herself _descended with her embraces, to protect her_ Martiall Champion; _so that there is no safer way to give a perpetuity to this remnant of the dead Authour, but by dedicating it to the_ Altar _of_ Beauty _and_ perfection; _and if you, Madam, be but pleased to shed on it one beame of your_ Grace _and Favour, that very_ Adumbration _will quicken it with a new_ Spirit, _and defend it from all fire (the fate of most Letters) but the last; which, turning these into ashes, shall revive the Authour from his Urne, and put him into a capacity of celebrating you, his_ Guardian Angell, _who has protected that part of his Soul, that he left behinde him, his_ Fame _and_ Reputation.

_The courtesies that you conferre upon the living may admit of some allay, by a possibility of a_ Retaliation; _but what you bestow upon the_ Dead _is a Sacrifice to_ pure Virtue; _an ungifted Deity, 'tis true, without_ Oblation, Altar, _or_ Temple, _if she were not enshrined in your_ noble brest, _but I must forever become her votary, if it be but for giving me this_ Inclination, _and_ desire _of being_

Madam
Your most humble servant
_Jo. Donne_.

A COLLECTION of Letters written to severall Persons of Honour.

[i.]

_To the worthiest Lady M{rs}_ Bridget White.

MADAME,

I could make some guesse whether souls that go to heaven, retain any memory of us that stay behinde, if I knew whether you ever thought of us, since you enjoyed your heaven, which is your self, at home. Your going away hath made _London_ a dead carkasse. A Tearm and a Court do a little spice and embalme it, and keep it from putrefaction, but the soul went away in you: and I think the onely reason why the plague is somewhat slackned is because the place is dead already, and no body left worth the killing. Wheresoever you are, there is _London_ enough: and it is a diminishing of you to say so, since you are more then the rest of the world. When you have a desire to work a miracle, you will return hither, and raise the place from the dead, and the dead that are in it; of which I am one, but that a hope that I have a room in your favour keeps me alive, which you shall abundantly confirme to me, if by one letter you tell me that you have received my six; for now my letters are grown to that bulk, that I may divide them like _Amadis_ the _Gaules_ book, and tell you that this is the first letter of the second part of the first book.

_Your humblest, and affectionate
servant_ J. D.

_Strand, S._ Peters
_day at nine_.

[ii.]

_To the worthiest Lady M{rs}_ B. W.

MADAME,

I think the letters which I send to you single lose themselves by the way for want of a guide, or faint for want of company. Now, that on your part there be no excuse, after three single letters, I send three together, that every one of them may have two witnesses of their delivery. They come also to waite upon another letter from S{r} _E. Herbert_, of whose recovery from a Fever, you may apprehend a perfecter contentment then we, because you had none of the former sorrow. I am an Heretique if it be sound Doctrine, that pleasure tasts best after sorrow. For my part, I can love health well enough, though I be never sick; and I never needed my Mistris frowns and disfavours, to make her favours acceptable to me. In States, it is a weakness to stand upon a defensive war, and safer not to be invaded, then to have overcome: so in our souls health, an innocence is better then the heartiest repentance. And in the pleasures of this life, it is better that the variety of the pleasures give us the taste and appetite to it, then a sowre and sad interruption quicken our stomack; for then we live by Physick. I wish therefore all your happinesses such as this intire, and without flaw, or spot of discontentment; and such is the love and service of

_Your humblest and affectionatest
servant_ J. D.

_Strand S._ Peters
_day at 4_.

[iii.]

_To the same._

MADAME,

This letter which I send enclosed hath been yours many moneths, and hath languished upon my table for a passage so long, that as others send news in their letters, I send an antiquity in mine. I durst not tear it, after it was yours: there is some sacriledge in defacing any thing consecrated to you, and some impiety to despaire that any thing devoted to you should not be reserved to a good issue. I remember I should have sent it by a servant, of whose diligence I see I was too confident. I know not what it says: but I dare make this letter no longer, because being very sure that I always think the same thoughts of you, I am afraid I should fall upon the same words, and so send one letter twice together.

_Your very affectionate
servant_ J. D.

_Novemb. 8._

[iv.]

_To the Honourable Lady M{rs}_ B. W.

MADAME,

I have but small comfort in this letter; the messenger comes too easily to me, and I am too sure that the letter shall be delivered. All adventures towards you should be of more difficulty and hazard. But perchance I need not lament this; it may be so many of my letters are lost already that it is time that one should come, like _Jobs_ servant, to bring word that the rest were lost. If you have had more before, this comes to aske how they were received; and if you have had none, it comes to try how they should have been received. It comes to you like a bashfull servant, who, though he have an extreme desire to put himself in your presence, yet hath not much to say when he is come: yet hath it as much to say as you can think; because what degrees soever of honour, respect, and devotion you can imagine or beleeve to be in any, this letter tells you that all those are in me towards you. So that for this letter you are my Secretary; for your worthiness, and your opinion that I have a just estimation of them [?it], write it: so that it is as long, and as good, as you think it; and nothing is left to me, but, as a witness, to subscribe the name of

_Your most humble servant_
J. D.

Though this letter be yours, it will not misbecome or disproportion it that I mention your Noble brother, who is gone to _Cleave_, not to return till towards Christmas, except the business deserve him not so long.

[v.]

_To the Honourable L. the Lady_ Kingsmel _upon the death of her Husband_.

MADAME,

Those things which God dissolves at once, as he shall do the Sun, and Moon, and those bodies at the last conflagration, he never intends to reunite again; but in those things, which he takes in pieces, as he doth man, and wife, in these divorces by death, and in single persons, by the divorce of body and soul, God hath another purpose to make them up again. That piece which he takes to himself, is presently cast in a mould, and in an instant made fit for his use; for heaven is not a place of a proficiency, but of present perfection. That piece which he leaves behinde in this world, by the death of a part thereof, growes fitter and fitter for him, by the good use of his corrections, and the intire conformity to his will. Nothing disproportions us, nor makes us so uncapable of being reunited to those whom we loved here, as murmuring, or not advancing the goodness of him, who hath removed them from hence. We would wonder, to see a man, who in a wood were left to his liberty, to fell what trees he would, take onely the crooked, and leave the streightest trees; but that man hath perchance a ship to build, and not a house, and so hath use of that kinde of timber: let not us, who know that in Gods house there are many Mansions, but yet have no modell, no designe of the forme of that building, wonder at his taking in of his materialls, why he takes the young, and leaves the old, or why the sickly overlive those that had better health. We are not bound to think that souls departed, have devested all affections towards them, whom they left here; but we are bound to think, that for all their loves they would not be here again: Then is the will of God done in Earth, as it is in Heaven, when we neither pretermit his actions, nor resist them; neither pass them over in an inconsideration, as though God had no hand in them, nor go about to take them out of his hands, as though we could direct him to do them better. As Gods Scriptures are his will, so his actions are his will; both are Testaments, because they testifie his minde to us. It is not lawfull to adde a scedule to either of his wills: as they do ill, who adde to his written will, the Scriptures, a scedule of Ap[o]cryphall books, so do they also, who to his other will, his manifested actions, adde Apocryphall conditions, and a scedule of such limitations as these, If God would have stayed thus long, or, If God would have proceeded in this or this manner, I could have born it. To say that our afflictions are greater then we can bear, is so near to despairing, as that the same words express both; for when we consider _Caines_ words in that originall tongue in which God spake, we cannot tell whether the words be, My punishment is greater then can be born; or, My sin is greater then can be forgiven. But, Madame, you who willingly sacrificed your self to God, in your obedience to him, in your own sickness, cannot be doubted to dispute with him about any part of you which he shall be pleased to require at your hands. The difference is great in the loss of an arme, or a head; of a child, or a husband: but to them, who are incorporated into Christ, their head, there can be no beheading; upon you, who are a member of the spouse of Christ, the Church, there can fall no widowhead, nor orphanage upon those children to whom God is father. I have not another office by your husbands death, for I was your Chaplaine before, in my daily prayers; but I shall inlarge that office with other Collects then before, that God will continue to you, that peace which you have ever had in him, and send you quiet, and peaceable dispositions in all them with whom you shall have any thing to do in your temporall estate and matters of this world. _Amen._

_Your Ladiships very humble and
thankfull servant in Christ
Jesus_ J. Donne.

At my poor house at S.
_Pauls_. _26. Octob. 1624._

[vi.]

_To my honoured friend S{r}_ T. Lucey.

_SIR_,

I make account that this writing of letters, when it is with any seriousness, is a kind of extasie, and a departure and secession and suspension of the soul, w{ch} doth then cõmunicate itself to two bodies: And, as I would every day provide for my souls last convoy, though I know not when I shall die, and perchance I shall never die, so for these extasies in letters, I oftentimes deliver my self over in writing when I know not when those letters shall be sent to you, and many times they never are, for I have a little satisfaction in seeing a letter written to you upon my table, though I meet no opportunity of sending it. Especially this summer, when either by my early retiring home, or your irresolutions of your own purposes, or some other possessions of yours, you did lesse reveale to me your progresses, and stations, and where I might crosse you by letters, then heretofore: I make shift to lay little fault upon you, because my pardon might be easier, if I transgress into a longer and busier letter then your Countrey sports admit; but you may read it in winter: And by that time I may more clearly express my self for those things which have entred into me, concerning your soul: for as the greatest advantage which mans soul is thought to have beyond others, is that which they call _Actum reflexum_, and _iteratum_, (for Beasts do the same things as we do, but they do not consider nor remember the circumstances and inducements, and by what power and faculty it is that they do them) so of those which they call _Actum reflexum_ the noblest is that which reflects upon the soul itself, and considers and meditates it. Into which considerations when I walke after my slow and unperfect pace, I begin to think that as litigious men tryed with suits admit any arbitrement; and Princes travailed with long and wastfull war descend to such conditions of peace, as they are soon after ashamed to have embraced: so Philosophers, and so all sects of Christians, after long disputations and controversies, have allowed many things for positive and dogmaticall truths which are not worthy of that dignity. And so many doctrines have grown to be the ordinary diet and food of our spirits, and have place in the pap of Catechismes, which were admitted but as Physick in that present distemper, or accepted in a lazie weariness, when men, so they might have something to relie upon, and to excuse themselves from more painfull inquisition, never examined what that was. To which indisposition of ours the Casuists are so indulgent, as that they allow a conscience to adhere to any probable opinion against a more probable, and do never binde him to seek out which is the more probable, but give him leave to dissemble it and to depart from it, if by mischance he come to know it. This, as it appears in all sciences, so most manifestly in Physick, which for a long time considering nothing, but plain curing and that but by example and precedent, the world at last longed for some certain Canons and Rules, how these cures might be accomplished; And when men are inflamed with this desire, and that such a fire breaks out, that it rages and consumes infinitly by heat of argument, except some of authority interpose. This produced _Hippocrates_ his Aphorismes; and the world slumbred or took breath in his resolution divers hundreds of years: And then in _Galens_ time, which was not satisfied with the effect of curing, nor with the knowledge how to cure, broke out another desire of finding out the causes why those simples wrought those effects. Then _Galen_ rather to stay their stomachs then that he gave them enough, taught them the qualities of the four Elements, and arrested them upon this, that all differences of qualities proceeded from them. And after (not much before our time), men perceiving that all effects in Physick could not be derived from these beggerly and impotent properties, of the Elements, and that therefore they were driven often to that miserable refuge of specifique form, and of antipathy and sympathy, we see the world hath turned upon new principles which are attributed to _Paracelsus_, but (indeed) too much to his honour. Certainly it is also so in the Physick of our soul, Divinity, for in the Primitive Church when amongst the Fathers there were so divers opinions of the state of the soul, presently after this life, they easily inclined to be content to do as much for them dead as when they were alive, and so concurred in a charitable disposition to pray for them; which manner of prayer then in use no Christian Church at this day, having rereived better light, will allow of. So also when in the beginning of S. _Augustines_ time Grace had been so much advanced that mans Nature was scarce admitted to be so much as any means or instrument (not onely no kinde of cause) of his own good works: And soon after in S. _Augustines_ time also mans free will (by fierce opposition and arguing against the former error) was too much overvalued, and admitted into too near degrees of fellowship with Grace; those times admitted a doctrine and form of reconciliation, which though for reverence to the time, both the Dominicans and Jesuits at this day in their great quarrell about Grace and Free will would yet seem to maintaine, yet indifferent and dispassioned men of that Church see there is no possibility in it, and therefore accuse it of absurdity and almost of heresie. I think it falls out thus also in the matter of the soul: for Christian Religion presuming a soul, and intending principally her happiness in the life to come, hath been content to accept any way which hath been obtruded, how this soul is begun in us. Hence it is that whole Christian Churches arest themselves upon propagation from parents; and other whole Christian Churches allow onely infusion from God. In both which opinions there appear such infirmities as it is time to look for a better: for whosoever will adhere to the way of propagation can never evict necessarily and certainly a naturall immortality in the soul, if the soul result out of matter, nor shall he ever prove that all mankind hath any more then one soul: as certainly of all beasts, if they receive such souls as they have from their parents, every species can have but one soul. And they which follow the opinion of infusion from God, and of a new creation, (which is now the more common opinion), as they can very hardly defend the doctrin of original sin (the soul is forced to take this infection, and comes not into the body of her own disposition), so shall they never be able to prove that all those whom we see in the shape of men have an immortall and reasonable soul, because our parents are as able as any other species is to give us a soul of growth and of sense, and to perform all vitall and animall functions, and so without infusion of such a soul may produce a creature as wise and well disposed as any horse or Elephant, of which degree many whom we see come far short; nor hath God bound or declared himself that he will always create a soul for every embryon, there is yet therefore no opinion in Philisophy, nor Divinity, so well established as constrains us to beleeve, both that the soul is immortall, and that every particular man hath such a soul: which since out of the great mercy of our God we do constantly beleeve, I am ashamed that we do not also know it by searching farther: But as sometimes we had rather beleeve a Travellers lie then go to disprove him, so men rather cleave to these ways then seek new: yet because I have meditated therein, I will shortly acquaint you with what I think; for I would not be in danger of that law of _Moses_, That if a man dig a pit, and cover it not, he must recompense those which are damnified by it: which is often interpreted of such as shake old opinions, and do not establish new as certain but leave consciences in a worse danger then they found them in. I beleeve that law of _Moses_ hath in it some mysterie and appliablenesse; for by that law men are onely then bound to that indemnity and compensation, if an Oxe or an Asse (that is, such as are of a strong constitution and accustomed to labour) fall therein; but it is not said so, if a Sheep or a Goat fall: no more are we, if men in a sillinesse or wantonnesse will stumble or take a scandall, bound to rectifie them at all times. And therefore because I justly presume you strong and watchful enough, I make account that I am not obnoxious to that law, since my meditations are neither too wide nor too deep for you, except onely that my way of expressing them may be extended beyond your patience and pardon, which I will therefore tempt no longer at this time.

_Your very affectionate friend
and servant and lover_
I. Donne.

From _Micham_, my
close prison ever
since I saw you,
_9 Octob._

[vii.]

_To the Noblest Knight S{r}_ 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 S{r}_ 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 S{r} _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 M{r} _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. S{r}, 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 M{r} 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 S{r}, 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
M{r}_ Roope.

[xiv.]

_To M{r}_ 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 M{rs}_ 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.

[xvi.]

_To Sir_ Thomas Roe.

_SIR_,

It is an ease to your friends abroad, that you are more a man of businesse then heretofore; for now it were an injury to trouble you with a busie Letter. But by the same reason I were inexcusable if I should not write at all, since the lesse, the more acceptable; therefore, Sir, though I have no more to say, but to renew the obligations I have towards you, and to continue my place in your love, I would not forbear to tell you so. If I shall also tell you, that when this place affords any thing worth your hearing, I will be your relator, I think I take so long a day, as you would forget the debt, it appears yet to be so barren. Howsoever with every commodity, I shall say something, though it be but a descant upon this plain song, that I am

_Your affectionate servant_
J. Donne.

[xvii.]

_To all my friends: Sir_ H. Goodere.

_SIR_,