John Donne - Delphi Poets Series (77 page)

XXXIV.
To my very true and very good friend Sir Henry Goodere.

SIR
,

At some later reading, I was more affected with that part of your Letter, which is of the book, and the namelesse Letters, then at first. I am not sorry, for that affection were for a jealousie or suspicion of a flexibility in you. But I am angry, that any should think, you had in your Religion peccant humours, defective, or abundant, or that such a booke, (if I mistake it not) should be able to work upon you; my comfort is, that their judgment is too weak to endanger you, since by this it confesses, that it mistakes you, in thinking you irresolved or various: yet let me be bold to fear, that that sound true opinion, that in all Christian professions there is way to salvation (which I think you think) may have been so incommodiously or intempestively sometimes uttered by you; or else your having friends equally near you of all the impressions of Religion, may have testified such an indifferency, as hath occasioned some to further such inclinations, as they have mistaken to be in you. This I have feared, because hertofore the inobedient Puritans, and now the over obedient Papists attempt you. It hath hurt very many, not in their conscience, nor ends, but in their reputation, and ways, that others have thought them fit to be wrought upon. As some bodies are as wholesomly nourished as ours, with Akornes, and endure nakednesse, both which would be dangerous to us, if we for them should leave our former habits, though theirs were the Primitive diet and custome: so are many souls well fed with such formes, and dressings of Religion, as would distemper and misbecome us, and make us corrupt towards God, if any humane circumstance moved it, and in the opinion of men, though none. You shall seldome see a Coyne, upon which the stamp were removed, though to imprint it better, but it looks awry and squint. And so, for the most part, do mindes which have received divers impressions. I will not, nor need to you, compare the Religious. The channels of Gods mercies run through both fields; and they are sister teats of his graces, yet both diseased and infected, but not both alike. And I think, that as
Copernicisme
in the Mathematiques hath carried earth farther up, from the stupid Center; and yet not honoured it, nor advantaged it, because for the necessity of appearances, it hath carried heaven so much higher from it: so the
Roman
profession seems to exhale, and refine our wills from earthly Drugs, and Lees, more then the Reformed, and so seems to bring us nearer heaven; but then that carries heaven farther from us, by making us pass so many Courts, and Offices of Saints in this life, in all our petitions, and lying in a painfull prison in the next, during the pleasure, not of him to whom we go, and who must be our Judge, but of them from whom we come, who know not our case. Sir, as I said last time, labour to keep your alacrity and dignity in an even temper: for in a dark sadnesse, indifferent things seem abominable, or necessary, being neither; as trees, and sheep to melancholique night-walkers have unproper shapes. And when you descend to satisfie all men in your own religion, or to excuse others to al[l], you prostitute your self and your understanding, though not a prey, yet a mark, and a hope, and a subject, for every sophister in Religion to work on. For the other part of your Letter, spent in the praise of the Countesse, I am always very apt to beleeve it of her, and can never beleeve it so well, and so reasonably, as now, when it is averred by you; but for the expressing it to her, in that sort as you seem to counsaile, I have these two reasons to decline it. That that knowledge which she hath of me, was in the beginning of a graver course, then of a Poet, into which (that I may also keep my dignity) I would not seem to relapse. The Spanish proverb informes me, that he is a fool which cannot make one Sonnet, and he is mad which makes two. The other stronger reason, is my integrity to the other Countesse, of whose worthinesse though I swallowed your opinion at first upon your words, yet I have had since an explicit faith, and now a knowledge: and for her delight (since she descends to them) I had reserved not only all the verses, which I should make, but all the thoughts of womens worthinesse. But because I hope she will not disdain, that I should write well of her Picture, I have obeyed you thus far, as to write: but intreat you by your freindship, that by this occasion of versifying, I be not traduced, nor esteemed light in that Tribe, and that house where I have lived. If those reasons which moved you to bid me write be not constant in you still, or if you meant not that I should write verses; or if these verses be too bad, or too good, over or under her understanding, and not fit; I pray receive them, as a companion and supplement of this Letter to you: and as such a token as I use to send, which use, because I wish rather they should serve (except you wish otherwise) I send no other; but after I have told you, that here at a Christning at
Peckam
, you are remembered by divers of ours and I commanded to tell you so, I kisse your hands, and so seal to you my pure love, which I would not refuse to do by any labour or danger.

Your very true friend and servant
J. Donne.

XXXV.
To S
r
G. M.

If you were here, you would not think me importune, if I bid you good morrow every day; and such a patience will excuse my often Letters. No other kinde of conveyance is better for knowledge, or love: What treasures of Morall knowledge are in
Senecaes
Letters to onely one
Lucilius
? and what of Naturall in
Plinies
? how much of the storie of the time, is in
Ciceroes
Letters? And how all of these times, in the Jesuites Eastern and Western Epistles? where can we finde so perfect a Character of
Phalaris
, as in his own Letters, which are almost so many writs of Execution? Or of
Brutus
, as in his privie seals for monie? The Evangiles and Acts, teach us what to beleeve, but the Epistles of the Apostles what to do. And those who have endevoured to dignifie
Seneca
above his worth, have no way fitter, then to imagine Letters between him and S.
Paul
. As they think also that they have expressed an excellent person, in that Letter which they obtrude, from our B[lessed] Saviour to King
Agabarus
. The Italians, which are most discursive, and think the world owes them all wisdome, abound so much in this kinde of expressing, that
Michel Montaig
[
n
]
e
saies, he hath seen, (as I remember) 400 volumes of Italian Letters. But it is the other capacity which must make mine acceptable, that they are also the best conveyers of love. But, though all knowledge be in those Authors already, yet, as some poisons, and some medicines, hurt not, nor profit, except the creature in which they reside, contribute their lively activitie, and vigor; so much of the knowledge buried in Books perisheth, and becomes ineffectuall, if it be not applied, and refreshed by a companion, or friend. Much of their goodnesse, hath the same period, which some Physicians of
Italy
have observed to be in the biting of their
Tarentola
, that it affects no longer, then the flie lives. For with how much desire we read the papers of any living now, (especially friends) which we would scarce allow a boxe in our cabinet, or shelf in our Library, if they were dead? And we do justly in it, for the writings and words of men present, we may examine, controll, and expostulate, and receive satisfaction from the authors; but the other we must beleeve, or discredit; they present no mean. Since then at this time, I am upon the stage, you may be content to hear me. And now that perchance I have brought you to it, (as
Thom. Badger
did the King) now I have nothing to say. And it is well, for the Letter is already long enough, else let this probleme supply, which was occasioned by you, of women wearing stones; which, it seems, you were afraid women should read, because you avert them at the beginning, with a protestation of cleanlinesse.
Martiall
found no way fitter to draw the Romane Matrons to read one of his Books, which he thinks most morall and cleanly, then to counsell them by the first Epigram to skip the Book, because it was obscene. But either you write not at all for women, or for those of sincerer palates. Though their unworthinesse, and your own ease be advocates for me with you, yet I must adde my entreaty, that you let goe no copy of my Problems, till I review them. If it be too late, at least be able to tell me who hath them.

Yours
J. Donne.

XXXVI.
To S
r
H. G.

I Send not my Letters as tribute, nor interest, not recompense, nor for commerce, nor as testimonials of my love, nor provokers of yours, nor to justifie my custome of writing, nor for a vent and utterance of my meditations; for my Letters are either above or under all such offices; yet I write very affectionately, and I chide and accuse my self of diminishing that affection which sends them, when I ask my self why: onely I am sure that I desire that you might have in your hands Letters of mine of all kindes, as conveyances and deliverers of me to you, whether you accept me as a friend, or as a patient, or as a penitent, or as a beadsman, for I decline no jurisdiction, or refuse any tenure. I would not open any doore upon you, but look in when you open it. Angels have not, nor affect not other knowledge of one another, then they list to reveal to one another. It is then in this onely, that friends are Angels, that they are capable and fit for such revelations when they are offered. If at any time I seem to studie you more inquisitively, it is for no other end but to know how to present you to God in my prayers, and what to ask of him for you; for even that holy exercise may not be done inopportunely, no nor importunely. I finde little errour in that Grecians counsell, who saies, If thou ask any thing of God, offer no sacrifice, nor ask elegantly, nor vehemently, but remember that thou wouldest not give to such an asker: Nor in his other Countriman, who affirms sacrifice of blood to be so unproportionable to God, that perfumes, though much more spirituall, are too grosse. Yea words which are our subtillest and delicatest outward creatures, being composed of thoughts and breath, are so muddie, so thick, that our thoughts themselves are so, because (except at the first rising) they are ever leavened with passions and affections: And that advantage of nearer familiarity with God, which the act of incarnation gave us, is grounded upon Gods assuming us, not our going to him. And, our accesses to his presence are but his descents into us; and when we get any thing by prayer, he gave us before hand the thing and the petition. For, I scarce think any ineffectuall prayer free from both sin, and the punishment of sin: yet as God seposed a seventh of our time for his exterior worship, and as his Christian Church early presented him a type of the whole year in a Lent, and after imposed the obligation of canonique hours, constituting thereby morall Sabbaths every day; I am farre from dehorting those fixed devotions: But I had rather it were bestowed upon thanksgiving then petition, upon praise then prayer; not that God is indeared by that, or wearied by this; all is one in the receiver, but not in the sender: and thanks doth both offices; for, nothing doth so innocently provoke new graces, as gratitude. I would also rather make short prayers then extend them, though God can neither be surprised, nor besieged: for, long prayers have more of the man, as ambition of eloquence, and a complacencie in the work, and more of the Devil by often distractions: for, after in the beginning we have well intreated God to hearken, we speak no more to him. Even this Letter is some example of such infirmitie, which being intended for a Letter, is extended and strayed into a Homilie. And whatsoever is not what it was purposed, is worse; therefore it shall at last end like a Letter by assuring you I am

XXXVII.
To your selfe.

SIR,

Sir
Germander Pool
, your noble friend and fellow in Armes, hath been at this house. I finde by their diligent inquiring from me, that he hath assured them that he hath much advanced your proceeding, by his resignation; but cooled them again with this, that the L.
Spencer
pretends in his room. I never feared his, nor any mans diligence in that; I feared onely your remisnesse, because you have a fortune that can endure, and a nature that can almost be content to misse. But I had rather you exercised your Philosophy and evennesse in some things else. He doth not nothing which falls cleanly and harmelesly; but he wrastles better which stands. I know you can easily forgive your self any negligences and slacknesses, but I am glad that you are ingaged to so many friends, who either by your self, or fame have knowledge of it. In all the rest of them there is a worthinesse, and in me a love which deserves to be satisfied. In this therefore, as you are forward in all things else, be content to do more for your friends then you would for your self; endevour it, that is effect it.

Your very true friend and love
J. Donne.

Tuesday.

XXXVIII.
To Sir H. G.

SIR
,

In the History or style of friendship, which is best written both in deeds and words, a Letter, which is of a mixed nature, and hath something of both, is a mixed Parenthesis: It may be left out, yet it contributes, though not to the being, yet to the verdure, and freshnesse thereof. Letters have truly the same office, as oaths. As these amongst light and empty men, are but fillings, and pauses, and interjections; but with weightier, they are sad attestations: So are Letters to some complement, and obligation to others. For mine, as I never authorized my servant to lie in my behalfe, (for if it were officious in him, it might be worse in me) so I allow my Letters much lesse that civill dishonest, both because they go from me more considerately, and because they are permanent; for in them I may speak to you in your chamber a year hence before I know not whom, and not hear my self. They shall therefore ever keep the sincerity and intemeratenesse of the fountain, whence they are derived. And as wheresoever these leaves fall, the root is in my heart, so shall they, as that sucks good affections towards you there, have ever true impressions thereof. This much information is in very leaves, that they can tell what the tree is, and these can tell you I am a friend, and an honest man. Of what generall use, the fruit should speake, and I have none: and of what particular profit to you, your application and experimenting should tell you, and you can make none of such a nothing; yet even of barren Sycamores, such as I, there were use, if either any light flashings, or scorching vehemencies, or sudden showres made you need so shadowy an example or remembrancer. But (Sir) your fortune and minde do you this happy injury, that they make all kinde of fruits uselesse unto you; Therefore I have placed my love wisely where I need communicate nothing. All this, though perchance you read it not till Michaelmas, was told you at
Micham
,
15. August. 1607
.