The
Jansenists had not yet emerged, but their precursors in the quarrel
(as readers of _Les Provinciales_ will recall) were the Dominicans,
to whom Donne refers: 'So also when in the beginning of S.
Jansenists had not yet emerged, but their precursors in the quarrel
(as readers of _Les Provinciales_ will recall) were the Dominicans,
to whom Donne refers: 'So also when in the beginning of S.
John Donne
.
.
sport.
_ In _1633_ 'reclaim'd' became
'redeem'd', probably owing to the frequent misreading of 'cl' as 'd'.
The mistake here increases the probability that 'sports' is an error
for 'sport' or 'sporte'. It is doubtful if 'sports' was used as now.
PAGE =56=. THE WILL.
ll. 19-27. This verse is omitted in most of the MSS. Probably in
James's reign its references to religion were thought too outspoken
and flippant. Charles admired in Donne not only the preacher but also
the poet, as Huyghens testifies.
The first three lines turn on a contrast that Donne is fond of
elaborating between the extreme Protestant doctrine of justification
by faith only and the Catholic, especially Jesuit, doctrine of
co-operant works. It divided the Jesuits and the Jansenists.
The
Jansenists had not yet emerged, but their precursors in the quarrel
(as readers of _Les Provinciales_ will recall) were the Dominicans,
to whom Donne refers: '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 only no kind
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. ' _Letters_
(1651), pp. 15-16. As an Anglican preacher Donne upheld James's point
of view, that the doctrine of grace and free-will was better left
undiscussed: 'Resistibility, and Irresistibility of Grace, which is
every Artificers wearing now, was a stuff that our Fathers wore not, a
language that pure antiquity spake not. . . . They knew Gods law, and his
Chancery: But for Gods prerogative, what he could do of his absolute
power, they knew Gods pleasure, _Nolumus disputari_: It should scarce
be disputed of in Schools, much less serv'd in every popular pulpit
to curious and itching ears; least of all made table-talke, and
houshold-discourse. ' _Sermons_ 26. 1. 4.
The 'Schismaticks of Amsterdam' were the extreme Puritans. See
Jonson's _The Alchemist_ for Tribulation Wholesome and 'We of the
separation'.
PAGE =58=.
'redeem'd', probably owing to the frequent misreading of 'cl' as 'd'.
The mistake here increases the probability that 'sports' is an error
for 'sport' or 'sporte'. It is doubtful if 'sports' was used as now.
PAGE =56=. THE WILL.
ll. 19-27. This verse is omitted in most of the MSS. Probably in
James's reign its references to religion were thought too outspoken
and flippant. Charles admired in Donne not only the preacher but also
the poet, as Huyghens testifies.
The first three lines turn on a contrast that Donne is fond of
elaborating between the extreme Protestant doctrine of justification
by faith only and the Catholic, especially Jesuit, doctrine of
co-operant works. It divided the Jesuits and the Jansenists.
The
Jansenists had not yet emerged, but their precursors in the quarrel
(as readers of _Les Provinciales_ will recall) were the Dominicans,
to whom Donne refers: '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 only no kind
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. ' _Letters_
(1651), pp. 15-16. As an Anglican preacher Donne upheld James's point
of view, that the doctrine of grace and free-will was better left
undiscussed: 'Resistibility, and Irresistibility of Grace, which is
every Artificers wearing now, was a stuff that our Fathers wore not, a
language that pure antiquity spake not. . . . They knew Gods law, and his
Chancery: But for Gods prerogative, what he could do of his absolute
power, they knew Gods pleasure, _Nolumus disputari_: It should scarce
be disputed of in Schools, much less serv'd in every popular pulpit
to curious and itching ears; least of all made table-talke, and
houshold-discourse. ' _Sermons_ 26. 1. 4.
The 'Schismaticks of Amsterdam' were the extreme Puritans. See
Jonson's _The Alchemist_ for Tribulation Wholesome and 'We of the
separation'.
PAGE =58=.
