Punishment for Dr. Featley:—"Some whose necessary shifts have long inured them to cloak the defects of their unstudied years and hatred now to learn under the appearance of a grave solidity—which estimation they have gained among weak perceivers—find the ease of slighting what they cannot refute, and are determined, as I hear, to hold it not worth the answering. In which number I must be forced to reckon that Doctor who, in a late equivocating Treatise plausibly set afloat against the Dippers, diving the while himself with a more deep prelatical malignance against the present State and Church Government, mentions with ignominy the 'Tractate of Divorce;' yet answers nothing, but instead thereof (for which I do not commend his marshalling), sets Moses also among the crew of his Anabaptists, as one who to a holy nation, the Commonwealth of Israel, gave laws 'breaking the bonds of marriage to inordinate lost' These are no mean surges of blasphemy—not only 'dipping' Moses the Divine Lawgiver, but dashing with a high hand against the justice and purity of God Himself; as these ensuing Scriptures, plainly and freely handled, shall verify to the lancing of that old apostemated error. Him, therefore, I leave now to his repentance." [Footnote: Poor Dr. Featley died April 17, 1645 (ætat 65), only six weeks after this punishment of him was published. He had then been restored to liberty, for he died in his house at Chelsea. Milton knew him perfectly when he characterized him as one of those who had gained among "weak perceivers" a reputation for "grave solidity." And yet it is touching to have before me, as I now have in a copy of the Sixth Edition of the Dippers Dipt (1651), not only an elaborate portrait of Featley by the engraver Marshall, done in the ordinary way, but also an engraving representing the old man most painfully as he looked when lying in his winding-sheet before they put him into his coffin. Over the corpse are these words, "I have fought a good fight; I have finished my course; I have kept the faith;" and underneath is Featley's Latin Epitaph, telling that he was "Impugnator Papismi, Propugnator Reformationis," and "Theologus Insignis, Disputator Strenuus, Conscionator Egregius."—The word "marshalling" which I have italicised in the extract from Milton about Featley is, no doubt, a punning allusion to an engraving by Marshall in the Dippers Dipt, giving caricatures of different kinds of Sectaries, with a representation of men and women bathing in the centre (see antè, p. 188, Note). ]
A fact which might have been guessed independently, but which it is interesting to have told us by Milton himself, is that there were some persons who were particularly courteous in acknowledging the ability shown in the Divorce treatise, the "wit and parts" of the author, his "elocution," and the more than ordinary "industry, exactness, and labour" he had expended on the subject, but who made all this only an excuse for not discussing his proposition seriously. On this class of his critics Milton is very severe. They were like those, he said, who used to get off from Socrates, when they could not resist the force of his truths, by saying that Socrates could at any time make the worse cause seem the better. To what would the world, to what would England, come, if this habit of regarding all novelty as sophistry, of making the very ability and learning bestowed upon a doctrine an objection to the receipt of that doctrine, were to become general? "Ignorance and illiterate presumption," he says, "which is yet but our disease, will turn at length into our very constitution, and prove the hectic evil of this age." He hoped better of the Parliament; he hoped that they would not overlook the necessity of a change of the Law in this matter of Divorce. At all events he had done his part. "Henceforth, except new cause be given, I shall say less and less. For, if the Law make not a 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 under the ill counsel of a bashful silence." Here Milton seems to be speaking for himself. He seems to be giving warning what he means to do without leave of the Law if the Law will not give him leave,
COLASTERION.
COLASTERION is Greek for "Punishment." Now Mr. Herbert Palmer and Dr. Featley had each had his colasterion in the Dedication prefixed to the TETRACHORDON. Three other persons were waiting for their turn of the lash. These were the anonymous author of that Answer to Milton's Treatise which had been published in the preceding November; [Footnote: See its full title, antè, pp. 299-300.] the Rev. Mr. Joseph Caryl, the licenser of that Answer; and the famous Mr. Prynne. The COLASTERION, expressly so called, published by Milton on the same day with the TETRACHORDON, settled accounts with these gentlemen. It is a short tract of twenty-seven pages, without preface. Its full title was as follows;— "Colasterion: A Reply to a Nameles Answer against 'The Doctrine and Discipline of Divorce,' Wherein the trivial Author of that Answer is discovver'd, the licenser conferr'd with, and the Opinion which they traduce defended. By the former author, J. M. Prov. xxvi. 5. Answer a Fool according to his folly, lest hee bee wise in his own conceit. Printed in the year 1645."
First for Mr. Caryl. What was his offence? It was that, not content with merely licensing the anonymous answer to Milton, he had become godfather to it by expressing the license thus:—
"To preserve the strength of the Marriage-bond and the Honour of that estate against those sad breaches and dangerous abuses of it which common discontents (on this side Adultery) are likely to make in unstaid minds and men given to change, by taking in or grounding themselves upon the opinion answered and with good reason confuted in this Treatise, I have approved the printing and publishing of it.—November 14, 1644. Joseph Caryl."
Now Caryl was not a nobody. He was one of the Assembly of Divines, and in that Assembly was tending by this time to the side of the Independents. He was also Lincoln's Inn preacher, had published some sermons, and was known to be engaged on an exposition of the Book of Job; which attained at length, when it was published (1648-66), the vast dimensions of twelve quarto volumes. [Footnote: Lowndes's Bibliographer's Manual, by Bohn: Art. Caryl; and Wood's Athenæ, III. 979—983.] He was about four years older than Milton; who thus "confers with" him:—
Punishment for Mr. Caryl:-"A Licenser is not contented now to give his single "Imprimatur," but brings his chair into the title-leaf; there sits and judges up or judges down what book he pleases. If this be suffered, what worthless author, or what cunning printer, will not be ambitious of such a stale to put off the heaviest gear?—which may in time bring in round fees to the Licenser, and wretched mis-leading to the people. But to the matter. He approves 'the publishing of this Book, to preserve the strength and honour of Marriage against those sad breaches and dangerous abuses of it.' Belike then the wrongful suffering of all these sad breaches and abuses in marriage to a remediless thraldom is 'the strength and honour of Marriage!' A boisterous and bestial strength, a dishonourable honour, an infatuated doctrine, worse than the salvo jure of tyrannizing which we all fight against! Next he saith that 'common discontents make these breaches in unstaid minds and men given to change.' His words may be apprehended as if they disallowed only divorce for 'common discontents in unstaid minds,' having no cause but a 'desire for change;' and then we agree. But, if he take all discontents 'on this side adultery' to be common, that is to say, not difficult to endure, and to affect only 'unstaid minds,' it might administer just cause to think him the unfittest man that could be to offer at a comment upon Job, as seeming by this to have no more true sense of a good man in his afflictions than those Edomitish friends had, of whom Job complains, and against whom God testifies his anger. Shall a man of your coat, who hath espoused his flock, and represents Christ more in being the true husband of his congregation than an ordinary man doth in being the husband of his wife—and yet this representment is thought a chief cause why marriage must be inseparable—shall this spiritual man, ordinarily for the increase of his maintenance, or any slight cause, forsake that wedded cure of souls that should be dearest to him, and marry another and another; and shall not a person wrongfully afflicted, and persecuted even to extremity, forsake an unfit, injurious, and pestilent mate, tied only by a civil and fleshly covenant? If you be a man so much hating change, hate that other change; if yourself be not guilty, counsel your brethren to hate it; and leave to be the supercilious judge of other men's miseries and changes, that your own be not judged. The reasons of your licensed pamphlet, you say, 'are good.' They must be better than your own then . … Mr. Licenser … you are reputed a man discreet enough, religious enough, honest enough—that is, to an ordinary competence in all these. But now your turn is to hear what your own hand hath earned ye, that when you suffered this nameless hangman to cast into public such a despiteful contumely upon a name and person deserving of the Church and State equally to yourself, and one who hath done more to the present advancement of your own tribe than you or many of them have done for themselves, you forgot to be either honest, religious, or discreet." [Footnote: In 1645, according to Wood (Ath. III. 979), Mr. Caryl was appointed to the living of St. Magnus near London Bridge. It is probably with this readiness of his to leave one congregation and wed another that Milton twits him. Evidently Milton would not spare an Independent, any more than a Presbyterian or Prelatist, who had given him offense.]
The punishment for Mr. Prynne is milder, and it comes in incidentally at the very beginning of the Colasterion:—
Punishment for Mr. Prynne:—"After many rumours of confutations and convictions forthcoming against The Doctrine and Discipline of Divorce, and now and then a bye-blow from the Pulpit, feathered with a censure, strict indeed, but how true more beholding to the authority of that devout place which it borrowed to be uttered in than to any sound reason which it could oracle,—while I still hoped, as for a blessing, to see some piece of diligence or learned discretion come from them—it was my hap at length, lighting on a certain parcel of Queries that seek and find not, to find not seeking, at the tail of 'Anabaptistical,' 'Antinomian,' 'Heretical,' 'Atheistical' epithets, a jolly slander called 'Divorce at Pleasure.' [Footnote: See the quotation from Prynne's "Queries" antè, pp. 298-9.] I stood a while and wondered what we might do to a man's heart, or what anatomy use, to find in it sincerity; for all our wonted marks every day fail us, and where we thought it was we see it is not—for alter and change residence it cannot sure. And yet I see no good of body or of mind secure to a man for all his past labours, without perpetual watchfulness and perseverance, whenas one above others [i.e. Prynne] who hath suffered much and long in the defence of Truth shall, after all this, give her cause to leave him so destitute, and so vacant of her defence, as to yield his mouth to be the common road of Truth and Falsehood, and such falsehood as is joined with the rash and heedless calumny of his neighbour. For what book hath he ever met with, as his complaint is, 'printed in the city,' maintaining, either in the title or in the whole persuance, 'Divorce at Pleasure?' 'Tis true that to divorce upon extreme necessity, when, through the perverseness or the apparent unaptness of either, the continuance can be to both no good at all, but an intolerable injury and temptation to the wronged and the defrauded, to divorce then there is a book that writes it lawful. And that this law is a pure and wholesome national law, not to be withheld from good men because others likely enough may abuse it to their pleasure, cannot be charged upon that book, but must be entered a bold and impious accusation against God himself, who did not for this abuse withhold it from his own people. It will be just, therefore, and best for the reputation of him who in his Subitanes hath thus censured, to recall his sentence. And if, out of the abundance of his volumes, and the readiness of his quill, and the vastness of his other employments, especially in the great Audit for Accounts, he can spare us aught to the better understanding of this point, he shall be thanked in public, and what hath offended in the book shall willingly submit to his correction— provided he be sure not to come with those old and stale suppositions, unless he can take away clearly what that discourse hath urged against them, by one who will expect other arguments to be persuaded the good health of a sound answer than the gout and dropsy of a big margent, littered and overlaid with crude and huddled quotations."