TETRACHORDON:

EXPOSITIONS

UPON THE FOUR CHIEF PASSAGES OF SCRIPTURE WHICH TREAT

OF MARRIAGE, OR NULLITIES IN MARRIAGE.

ON

GEN. i. 27, 28, COMPARED AND EXPLAINED BY GEN. ii. 18, 23, 24. DEUT. xxiv. 1, 2. MATT. v. 31, 32, WITH MATT. xix. FROM VER. 3 TO 11. 1 COR. vii. FROM VER. 10 To 16.

WHEREIN The Doctrine and discipline of diVORCE, AS WAS LATELY PUBLISHED, IS CONFIRMED BY EXPLANATION OF SCRIPTURE, BY TESTIMONY OF ANCIENT FATHERS, OF CIVIL LAWS IN THE PRIMITIVE CHURCH, OF FAMOUSEST REFOrmed divines; AND LASTLY, BY AN INTEnded act of the parliaMENT AND Church of ENGLAND IN THE LAST YEAR OF EDWARD THE SIXTH.

Σκαιοῖσι καινὰ προσφέρων σοφὴ

Δόξεις ἀχρεῖος, κοὐ σοφὸς πεφυκέναι.
Τῶν δ ̓ αὖ δοκούντων εἰδέναι τι ποικίλον,
Κρείσσων νομισθεὶς ἐν πόλει, λυπρὸς φανῇ.

Euripid. Medea.

TO THE PARLIAMENT.

holds ever with hardest obstinacy that which it took up with easiest credulity; I do not find yet that aught, for the furious incitements which have been used, hath issued by your appointment, that might give the least interruption or disrepute either to the author, or to the book. Which he who will be better advised than to call your neglect or connivance at a thing imagined so perilous, can attribute it to nothing more justly, than to the deep and quiet stream of your direct and calm deliberations, that gave not way either to the fervent rashness or the immaterial gravity of those who ceased not to exasperate without cause. For which uprightness and incorrupt refusal of what ye were incensed to, lords and commons! (though it were done to justice, not to me, and was a peculiar demonstration how far your ways are different from the rash vulgar,) besides those allegiances of oath and duty, which are my public debt to your public labours, I have yet a store of gratitude laid up, which cannot be exhausted; and such thanks perhaps they may live to be, as shall more than whisper to the next ages. Yet that the author may be known to ground himself upon his own innocence, and the merit of his cause, not upon the favour of a diversion, or a delay to any just censure, but wishes rather he might see those his detractors at any fair meeting, as learned debatements are privi

THAT which I knew to be the part of a good magistrate, aiming at true liberty through the right information of religious and civil life, and that which I saw, and was partaker of, your vows and solemn covenants, parliament of England! your actions also manifestly tending to exalt the truth, and to depress the tyranny of errour and ill custom, with more constancy and prowess than ever yet any, since that parliament which put the first sceptre of this kingdom into his hand whom God and extraordinary virtue made their monarch; were the causes that moved me, one else not placing much in the eminence of a dedication, to present your high notice with a discourse, conscious to itself of nothing more than of diligence, and firm affection to the public good. And that ye took it so as wise and impartial men, obtaining so great power and dignity, are wont to accept, in matters both doubt-❘ ful and important, what they think offered them well meant, and from a rational ability, I had no less than to persuade me. And on that persuasion am returned, as to a famous and free port, myself also bound by more than a maritime law, to expose as freely what fraughtage I conceive to bring of no trifles. For although it be generally known, how and by whom ye have been instigated to a hard censure of that former book, entitled, "The Doctrine and Discipline of Divorce," an opinion held by some of the best among re-leged with a due freedom under equal moderators; I formed writers without scandal or confutement, though now thought new and dangerous by some of our severe Gnostics, whose little reading, and less meditating,

shall here briefly single one of them, (because he hath obliged me to it,) who I persuade me having scarce read the book, nor knowing him who writ it, or at least

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that solemn place and meeting, it served him further to inveigh opprobriously against the person, branding him with no less than impudence, only for setting his name to what he had written; I must be excused not to be so wanting to the defence of an honest name, or to the reputation of those good men who afford me their society, but to be sensible of such a foul endeavoured disgrace: not knowing aught either in mine own deserts, or the laws of this land, why I should be subject, in such a notorious and illegal manner, to the intemperances of this man's preaching choler. And indeed to be so prompt and ready in the midst of his humbleness, to toss reproaches of this bulk and size, argues as if they were the weapons of his exercise, I am sure not of his ministry, or of that day's work. Certainly to subscribe my name at what I was to own, was what the state had ordered and requires. And he who lists not to be malicious, would call it ingenuity, clear conscience, willingness to avouch what might be questioned, or to be better instructed. And if God were so displeased with those, Isa. lviii. who "on the solemn fast were wont to smite with the fist of wickedness," it could be no sign of his own humiliation accepted, which disposed him to smite so keenly with a reviling tongue. But if only to have writ my name must be counted "impudence," how doth this but justify an

feigning the latter, hath not forborn to scandalize him, unconferred with, unadmonished, undealt with by any pastorly or brotherly convincement, in the most open and invective manner, and at the most bitter opportunity that drift or set design could have invented. And this, when as the canon law, though commonly most favouring the boldness of their priests, punishes the naming or traducing of any person in the pulpit, was by him made no scruple. If I shall therefore take licence by the right of nature, and that liberty wherein I was born, to defend myself publicly against a printed calumny, and do willingly appeal to those judges to whom I am accused, it can be no immoderate or unallowable course of seeking so just and needful reparations. Which I had done long since, had not those employments, which are now visible, deferred me. It was preached before ye, lords and commons! in August last upon a special day of humiliation, that "there was a wicked book abroad," and ye were taxed of sin that it was yet " uncensured, the book deserving to be burnt;" and "impudence" also was charged upon the author, who durst "set his name to it, and dedicate it to yourselves! First, lords and commons! I pray to that God, before whom ye then were prostrate, so to forgive ye those omissions and trespasses, which ye desire most should find forgiveness, as I shall soon shew to the world how easily ye absolve your-other, who might affirm with as good warrant, that the selves of that which this man calls your sin, and is indeed your wisdom, and your nobleness, whereof to this day ye have done well not to repent. He terms it "a wicked book," and why but " for allowing other causes of divorce, than Christ and his apostles mention ?" and with the same censure condemns of wickedness not only Martin Bucer, that elect instrument of reformation, highly honoured, and had in reverence by Edward the Sixth, and his whole parliament, whom also I had published in English by a good providence, about a week before this calumnious digression was preached; so that if he knew not Bucer then, as he ought to have known, he might at least have known him some months after, ere the sermon came in print; wherein notwithstanding he persists in his former sentence, and condemns again of wickedness, either ignorantly or wilfully, not only Martin Bucer, and all the choicest and holiest of our reformers, but the whole parliament and church of England in those best and purest times of Edward the Sixth. All which I shall prove with good evidence, at the end of these explanations. And then let it be judged and seriously considered with what hope the affairs of our religion are committed to one among others, who hath now only left him which of the twain he will choose, whether this shall be his pal-sonal worth assembled in that place? With the same pable ignorance, or the same wickedness of his ownbook, which he so lavishly imputes to the writings of other men: and whether this of his, that thus peremptorily defames and attaints of wickedness unspotted churches, unblemished parliaments, and the most eminent restorers of christian doctrine, deserve not to be burnt first. And if his heat had burst out only against the opinion, his wonted passion had no doubt been silently borne with wonted patience. But since, against the charity of

late discourse of "Scripture and Reason," which is certain to be chiefly his own draught, was published without a name, out of base fear, and the sly avoidance of what might follow to his detriment, if the party at court should hap to reach him? And I, to have set my name, where he accuses me to have set it, am so far from recanting, that I offer my hand also if need be, to make good the same opinion which I there maintain, by inevitable consequences drawn parallel from his own principal arguments in that of " Scripture and Reason:" which I shall pardon him if he can deny, without shaking his own composition to pieces. The "impudence" therefore, since he weighed so little what a gross revile that was to give his equal, I send him back again for a phylactery to stitch upon his arrogance, that censures not only before conviction, so bitterly without so much as one reason given, but censures the congregation of his governors to their faces, for not being so hasty as himself to censure.

And whereas my other crime is, that I addressed the dedication of what I had studied to the parliament; how could I better declare the loyalty which I owe to that supreme and majestic tribunal, and the opinion which I have of the high entrusted judgment, and per

affections therefore, and the same addicted fidelity, parliament of England! I here again have brought to your perusal on the same argument these following expositions of Scripture. The former book, as pleased some to think, who were thought judicious, had of reason in it to a sufficiency; what they required was, that the Scriptures there alleged might be discussed more fully. To their desires thus much further bath been laboured in the Scriptures. Another sort also,

who wanted more authorities and citations, have not | though unconfuted, must therefore be mistrusted, therebeen here unthought of. If all this attain not to satisfy fore not received for the industry, the exactness, the lathem, as I am confident that none of those our great bour in it, confessed to be more than ordinary; as if controversies at this day hath had a more demonstrative wisdom had now forsaken the thirsty and laborious inexplaining, I must confess to admire what it is: for quirer, to dwell against her nature with the arrogant doubtless it is not reason now-a-days that satisfies or and shallow babbler; to what purpose all those pains suborns the common credence of men, to yield so and that continual searching required of us by Soloeasily, and grow so vehement in matters much more mon to the attainment of understanding? Why are disputable, and far less conducing to the daily good men bred up with such care and expense to a life of and peace of life. Some whose necessary shifts have perpetual studies? Why do yourselves with such enlong enured them to cloak the defects of their unstudied deavour seek to wipe off the imputation of intending years, and hatred now to learn, under the appearance to discourage the progress and advance of learning? of a grave solidity, (which estimation they have gained He therefore, whose heart can bear him to the high among weak perceivers,) find the ease of slighting pitch of your noble enterprises, may easily assure himwhat they cannot refute, and are determined, as I self, that the prudence and far-judging circumspecthear, to hold it not worth the answering. In which ness of so grave a magistracy sitting in parliament, number I must be forced to reckon that doctor, who have before them the prepared and purposed act who in a late equivocating treatise plausibly set afloat of their most religious predecessors to imitate in this against the Dippers, diving the while himself with a question, cannot reject the clearness of these reasons, more deep prelatical malignance against the present and these allegations both here and formerly offered state and church-government, mentions with ignominy them; nor can overlook the necessity of ordaining "the Tractate of Divorce;" yet answers nothing, but more wholesomely and more humanely in the casualinstead thereof (for which I do not commend his mar- ties of divorce, than our laws have yet established, if shalling) sets Moses also among the crew of his Ana- the most urgent and excessive grievances happening baptists; as one who to a holy nation, the common- in domestic life be worth the laying to heart; which, wealth of Israel, gave laws "breaking the bonds of unless charity be far from us, cannot be neglected. marriage to inordinate lust." These are no mean And that these things, both in the right constitution, surges of blasphemy, not only dipping Moses the di- and in the right reformation of a commonwealth, call vine lawgiver, but dashing with a high hand against for speediest redress, and ought to be the first conthe justice and purity of God himself: as these ensu-sidered, enough was urged in what was prefaced to ing scriptures plainly and freely handled shall verify, to the launching of that old apostemated errour. Him therefore I leave now to his repentance.

Others, which is their courtesy, confess that wit and parts may do much to make that seem true which is not; as was objected to Socrates by them who could not resist his efficacy, that he ever made the worst cause seem the better; and thus thinking themselves discharged of the difficulty, love not to wade further into the fear of a convincement. These will be their excuses to decline the full examining of this serious point. So much the more I press it and repeat it, lords and commons! that ye beware while time is, ere this grand secret, and only art of ignorance affecting tyranny, grow powerful, and rule among us. For if sound argument and reason shall be thus put off, either by an undervaluing silence, or the masterly censure of a railing word or two in the pulpit, or by rejecting the force of truth, as the mere cunning of eloquence and sophistry; what can be the end of this, but that all good learning and knowledge will suddenly decay? Ignorance, and illiterate presumption, which is yet but our disease, will turn at length into our very constitution, and prove the hectic evil of this age: worse to be feared, if it get once to reign over us, than any fifth monarchy. If this shall be the course, that what was wont to be a chief commendation, and the ground of other men's confidence in an author, his diligence, his learning, his elocution, whether by right or by ill meaning granted him, shall be turned now to a disadvantage and suspicion against him, that what he writes,

that monument of Bucer, which I brought to your remembrance, and the other time before. Henceforth, except new cause be given, I shall say less and less. For if the law make not timely provision, let the law, as reason is, bear the censure of those consequences, which her own default now more evidently produces. And if men want manliness to expostulate the right of their due ransom, and to second their own occasions, they may sit hereafter and bemoan themselves to have neglected through faintness the only remedy of their sufferings, which a seasonable and well-grounded speaking might have purchased them. And perhaps in time to come, others will know how to esteem what is not every day put into their hands, when they have marked events, and better weighed how hurtful and unwise it is, to hide a secret and pernicious rupture uuder the ill counsel of a bashful silence. But who would distrust aught, or not be ample in his hopes of your wise and christian determinations? who have the prudence to consider, and should have the goodness, like gods, as ye are called, to find out readily, and by just law to administer those redresses, which have of old, not without God ordaining, been granted to the adversities of mankind, ere they who needed were put to ask. Certainly, if any other have enlarged his thoughts to expect from this government, so justly undertaken, and by frequent assistances from Heaven so apparently upheld, glorious changes and renovations both in church and state, he among the foremost might be named, who prays that the fate of England may tarry for no other deliverers. JOHN MILTON.

TETRACHORDON:

EXPOSITIONS

UPON THE FOUR CHIEF PLACES IN SCRIPTURE WHICH TREAT OF MARRIAGE, OR NULLITIES IN MARRIAGE.

GENESIS i. 27.

So God created man in his own image, in the image of God created he him; male and female created he them,

contenting, or rather priding themselves in a specious humility and strictness bred out of low ignorance, that never yet conceived the freedom of the gospel; and is therefore by the apostle to the Colossians ranked with no better company than will worship and the mere

28. And God blessed them, and God said unto them, shew of wisdom. And how injurious herein they are, Be fruitful, &c.

GEN. ii. 18.

And the Lord God said, It is not good that man should
be alone, I will make him a help meet for him.
23. And Adam said, This is now bone of my bone, and
flesh of my flesh; she shall be called woman, be-
cause she was taken out of a man.
24. Therefore shall a man leave his father and his mo-
ther, and shall cleave unto his wife, and they shall
be one flesh.

GEN. i. 27.

if not to themselves, yet to their neighbours, and not to them only, but to the all-wise and bounteous grace offered us in our redemption, will orderly appear.

"In the image of God created he him."] It is enough determined, that this image of God, wherein man was created, is meant wisdom, purity, justice, and rule over all creatures. All which, being lost in Adam, was recovered with gain by the merits of Christ. For albeit our first parent had lordship over sea, and land, and air, yet there was a law without him, as a guard set over him. But Christ having cancelled the handwriting of ordinances which was against us, Col. ii. 14, and interpreted the fulfilling of all through charity, hath in that respect set us over law, in the free custody of his love, and left us victorious under the guidance of his living spirit, not under the dead letter; to follow that which most edifies, most aids and furthers a religious life, makes us holiest and likest to his immortal image, not that which makes us most conformable and captive to civil and subordinate precepts: whereof the strictest observance may ofttimes prove the destruction not only of many innocent persons and families, but of whole nations. Although indeed no ordinance human or from heaven can bind against the good of man; so that to keep them strictly against that end, is all one with to break them. Men of most renowned virtue have sometimes by transgressing most truly kept the law; and wisest magistrates have permitted and dispensed it; while they looked not peevishly at the letter, but with a greater spirit at the good of mankind, if always not written in the characters of law, yet engraven

"So God created man in his own image."] To be informed aright in the whole history of marriage, that we may know for certain, not by a forced yoke, but by an impartial definition, what marriage is, and what is not marriage: it will undoubtedly be safest, fairest, and most with our obedience, to inquire, as our Saviour's direction is, how it was in the beginning. And that we begin so high as man created after God's own image, there want not earnest causes. For nothing now-a-days is more degenerately forgotten, than the true dignity of man, almost in every respect, but especially in this prime institution of matrimony, wherein his native pre-eminence ought most to shine. Although if we consider that just and natural privileges men neither can rightly seek, nor dare fully claim, unless they be allied to inward goodness and stedfast knowledge, and that the want of this quells them to a servile sense of their own conscious unworthiness; it may save the wondering why in this age many are so op-in the heart of man by a divine impression. This heaposite both to human and to christian liberty, either while they understand not, or envy others that do;

thens could see, as the well-read in story can recount of Solon and Epaminondas, whom Cicero in his first book