them right. That, no doubt, would not persuade Catholics, but it might excuse Protestant zeal. Donne takes a remoter point. The recusants, he says, were not genuine martyrs, because, on their own principles the Pope had no right to suspend the law which they were breaking. Donne's merit was acknowledged by an Oxford degree, and his book at once recognised, says Dr. Jessopp, as the 'most solid and masterly contribution' to a controversy already carried on by our most learned divines. It is plain, however, that 'learned divines' alone could be much interested. Catholics would hold that they were better judges than Donne of their own dogmas, and Protestants care nothing for the recusants' way of settling their own scruples. The book might prove that Anglicans could be as learned and logical as Papists, but for practical purposes was mere byplay. But with this is connected the curious book called Biathanatos. It is a defence of the proposition that in some cases suicide might be not under all circumstances sinful. The doctrine seemed to be so scandalous that Donne kept the book in manuscript and showed it only to a few trusted friends. It has, moreover, scandalised later critics, who have urged in extenuation that the argument
