John Donne - Delphi Poets Series (95 page)

Dr. Richard Montagu, who had been chaplain to James I, was the highest of high-churchmen, and a believer in the doctrine of the divine right of kings in its extreme form. He is said to have looked upon reunion with the Roman church as quite possible. In the ecclesiastical politics of the time he was an ardent supporter of Laud, then Bishop of Bath and Wells. In the early part of 1627 Montagu published his
Apello Cæsarem
, in spite of the opposition of Archbishop Abbot, who had refused to license it. Abbot thereupon instigated an attack on Montagu in the House of Commons. Montagu was committed to the custody of the serjeant-at-arms, and the House petitioned the King for his punishment. Charles not only refused his consent, but marked his resentment of the attitude of Archbishop Abbot and the Commons by making Montagu Bishop of Chichester. Abbot returned to the charge in a sermon which gave the King great offense. At this juncture Donne was appointed to preach before the court. Laud was present and seems to have thought, and to have persuaded the King, that Donne’s sermon indicated sympathy with Abbot, whose break with the King was now open. At any rate Laud directed Donne to send a copy of his sermon to the King.

The letters tell the rest of the story so far as Donne is concerned. Abbot, on his refusal to license Dr. Sibthorpe’s sermon,
Apostolical Obedience
, was deprived of his archiepiscopal authority, which was given to a commission of five bishops.

CXXIII

As Donne was born and bred in the Roman church, this reference to the religion he was born in, is explicable only if we understand Donne to be thinking of the Anglican and Roman communions as branches of one Catholic Church, divided in government, but spiritually one.

CXXIV

There is in the British Museum a copy of Donne’s
Poems
, 1633, which belonged to Charles I, and which contains MS. notes in his hand. “The Bishop” here is Laud; “My Lord Duke” is Buckingham.

CXXV

This letter, and CXXVII, below, which should precede it, relate to the occasion of the delivery of the first of the
Two Sermons Preached before King Charles, upon the xxvi verse of the first Chapter of Genesis
, which stand at the head of Donne’s published Sermons. James I died on March 27th, 1625. One week later, Donne, at the command of the new King, preached at the Court. His extreme nervousness and almost painful diffidence are clearly implied in these two letters to Sir Robert Ker.

CXXVI

I am unable to give any satisfactory account of this letter. The form of the address indicates that it was written not earlier than 1625 when Ker became Master of the Privy Purse. “My great neighbour” may possibly be “the B” of CXXVIII.

CXXVIII

“The B” to whom allusion is here made, is George Montaigne, Bishop of London since 1621, and a prominent member of the party of which Laud, now Bishop of Bath and Wells, was already the leader. In 1628 Montaigne’s witty suggestion that the King had power to throw “this mountain” into the see of York was rewarded by his appointment as Archbishop of York, Laud succeeding him as Bishop of London. Montaigne warmly defended Montagu against the attacks of Archbishop Abbot. (See note to CXXII, above.)

CXXIX

This letter, written less than two weeks before his death, is addressed to one of the most intimate of the friends of Donne’s later life. Mrs. Thomas Cokain, or Cokayne, had been abandoned by her husband, who left her with a houseful of children, at Ashbourne, the Derbyshire estate of the Cokaynes, and went to London where the rest of his life was spent in the compilation of an English-Greek lexicon, which was finally published in 1658, twenty years after his death.

Donne lived long enough to perform the Lenten service of which he writes. On February 12th, 1631, he preached at Court the last and most famous of his sermons,
Deaths Duell, or, A Consolation to the Soule, against the Dying Life, and living Death of the Body, Delivered in a Sermon at White-Hall, before the KINGS MAIESTIE, in the beginning of Lent, 1630, By that late Learned and Reverend Divine,
John Donne,
Dr. in Divinity, and Deane of S. Pauls, London
.

The Biographies

Donne in his middle years

THE LIFE OF DR. JOHN DONNE by Izaak Walton

Izaak Walton (1593–1683) was an English writer. Although most famous now for his book
The Compleat Angler
, he also wrote a number of short biographies that have been collected under the title of
Walton’s Lives
. He was born at Stafford and his father was an innkeeper. As an adult, Walton settled in London where he began trading as an ironmonger in a small shop in the upper story of Thomas Gresham’s Royal Burse or Exchange in Cornhill. In 1614 he had a shop in Fleet Street, two doors west of Chancery Lane in the parish of St Dunstan’s. At about this time he met and became friends with John Donne, who was the vicar of the parish church.

After the Royalist defeat at Marston Moor in 1644, Walton retired from his trade. He went to live just north of his birthplace, at a place between the town of Stafford and the town of Stone, where he had bought some land edged by the river. His new land at Shallowford (now a museum in his honour) included a farm, and a parcel of land. But by 1650 he was again living in Clerkenwell, London.

The full title of Walton’s book of short biographies is
Lives of John Donne, Henry Wotton, Rich’d Hooker, George Herbert, &C
. His leisurely labours as a biographer seem to have grown out of his devotion to angling. It was probably as a keen angler that he made the acquaintance of Sir Henry Wotton, who had intended to write the life of John Donne himself, having already corresponded with Walton on the subject, but he eventually resigned the task to his fellow angler. Walton had already contributed an Elegy to the 1633 edition of Donne’s poems, and he completed and published the following biography in 1640, receiving favourable reviews from contemporary critics.

Izaak Walton

Izaak Walton’s house at 120 Chancery Lane, which he occupied from 1627 to 1644

THE LIFE OF DR. JOHN DONNE

Master John Donne was born in London, in the year 1573, of good and virtuous parents: and, though his own learning and other multiplied merits may justly appear sufficient to dignify both himself and his posterity, yet the reader may be pleased to know that his father was masculinely and lineally descended from a very ancient family in Wales, where many of his name now live, that deserve and have great reputation in that country.

By his mother he was descended of the family of the famous and learned Sir Thomas More, sometime Lord Chancellor of England: as also, from that worthy and laborious Judge Rastall, who left posterity the vast Statutes of the Law of this nation most exactly abridged.

He had his first breeding in his father’s house, where a private tutor had the care of him, until the tenth year of his age; and, in his eleventh year, was sent to the University of Oxford, having at that time a good command both of the French and Latin tongue. This, and some other of his remarkable abilities, made one then give this censure of him: That this age had brought forth another Picus Mirandula; of whom story says, that he was rather born than made wise by study.

There he remained for some years in Hart Hall, having, for the advancement of his studies, tutors of several sciences to attend and instruct him, till time made him capable, and his learning expressed in public exercises, declared him worthy, to receive his first degree in the schools, which he forbore by advice from his friends, who, being for their religion of the Romish persuasion, were conscionably averse to some parts of the oath that is always tendered at those times, and not to be refused by those that expect the titulary honour of their studies.

About the fourteenth year of his age he was transplanted from Oxford to Cambridge, where, that he might receive nourishment from both soils, he staid till his seventeenth year; all which time he was a most laborious student, often changing his studies, but endeavouring to take no degree, for the reasons formerly mentioned.

About the seventeenth year of his age he was removed to London, and then admitted into Lincoln’s Inn, with an intent to study the law, where he gave great testimonies of his wit, his learning, and of his improvement in that profession; which never served him for other use than an ornament and self-satisfaction.

His father died before his admission into this society; and, being a merchant, left him his portion in money. (It was £3,000.) His mother, and those to whose care he was committed, were watchful to improve his knowledge, and to that end appointed him tutors both in the mathematics, and in all the other liberal sciences, to attend him. But, with these arts, they were advised to instil into him particular principles of the Romish Church; of which those tutors professed, though secretly, themselves to be members.

They had almost obliged him to their faith; having for their advantage, besides many opportunities, the example of his dear and pious parents, which was a most powerful persuasion, and did work much upon him, as he professeth in his preface to his “Pseudo-Martyr,” a book of which the reader shall have some account in what follows.

He was now entered into the eighteenth year of his age; and at that time had betrothed himself to no religion that might give him any other denomination than a Christian. And reason and piety had both persuaded him that there could be no such sin as schism, if an adherence to some visible Church were not necessary.

About the nineteenth year of his age, he, being then unresolved what religion to adhere to, and considering how much it concerned his soul to choose the most orthodox, did therefore, — though his youth and health promised him a long life — to rectify all scruples that might concern that, presently lay aside all study of the law, and of all other sciences that might give him a denomination; and began seriously to survey and consider the body of Divinity, as it was then controverted betwixt the Reformed and the Roman Church. And, as God’s blessed Spirit did then awaken him to the search, and in that industry did never forsake him — they be his own words (in his preface to “Pseudo-Martyr”) — so he calls the same Holy Spirit to witness this protestation; that in that disquisition and search he proceeded with humility and diffidence in himself; and by that which he took to be the safest way; namely, frequent prayers, and an indifferent affection to both parties; and, indeed, Truth had too much light about her to be hid from so sharp an inquirer; and he had too much ingenuity not to acknowledge he had found her.