same fault of the poet, as that which is attributed to Homer-to have written indecent things of the gods; only this my mind gave me, that every free and gentle spirit, without that oath, ought to be born a knight, nor needed to expect the gilt spur, or the laying of a sword upon his shoulder, to stir him up both by his counsel and his arm, to secure and protect the weakness of any attempted chastity. So that even those books, which to many others have been the fuel of wantonness and loose living, I cannot think how, unless by divine indulgence, proved to me so many incitements, as you have heard, to the love and stedfast observation of that virtue which abhors the society of Bordellos. Thus from the laureat fraternity of poets, riper years, and the ceaseless round of study and reading, led me to the shady spaces of philosophy; but chiefly to the divine volumes of Plato, and his equal Xenophon; where, if I should tell you what I learnt of chastity and love, I mean that which is truly so, whose charming cup is only virtue, which she bears in her hand to those who are worthy; the rest are cheated with a thick intoxicating potion, which a certain sorceress, the abuser of love's name, carries about; and how the first and chiefest office of love begins and ends in the soul, producing those happy twins of her divine ge neration, knowledge and virtue; with such abstracted sublimities as these, it might be worth your listening, readers, as I may one day hope to have you in a

1

still time, when there shall be no chiding; not in these noises, the adversary, as you know, barking at the door, or searching for me at the Bordellos, where it may be he has lost himself; and raps up without pity the sage and rheumatic old prelatess, with all her young Corinthian laity, to inquire for such a one. Last of all, not in time, but as perfection is last, that care was ever had of me, with my earliest capacity, not to be negligently trained in the precepts of christian religion. This that I have hitherto related, hath been to shew, that though christianity had been but slightly taught me, yet a certain reservedness of natural disposition, and moral discipline, learnt out of the noblest philosophy, was enough to keep me in disdain of far less incontinencies than this of the Bordello. But having had the doctrine of holy Scripture, unfolding those chaste and high mysteries, with timeliest care infused, that "the body is for the Lord and the Lord for the body;" thus also I argued to myself, that if unchastity in a woman, whom St. Paul terms the glory of man, be such a scandal and dishonour, then certainly in a man, who is both the image and glory of God, it must, though commonly not so thought, be much more deflouring and dishonourable; in that he sins both against his own body, which is the perfecter sex, and his own glory, which is in the woman; and that which is worst, against the image and glory of God, which is in himself. Nor did I slumber over that place, express

ing such high rewards of ever accompanying the Lamb, to those celestial songs to others inapprehensible, but not to those who were not defiled with women, which doubtless means fornication; for marriage must not be called a defilement. Thus large I have purposely been, that if I have been justly taxed with this crime, it may come upon me, after all this my confession, with a tenfold shame: but if I have hitherto deserved no such opprobrious word or suspicion, I may hereby engage myself now openly to the faithful observation of what I have professed.

4. Animadversions upon the Remonstrant's Defence against Smectymnuus.

5. An Apology for Smectymnuus.

6. Of Education; to Master Samuel Hastlib. 7. Areopagitica; a Speech for the Liberty of unlicensed Printing, to the Parliament of England.

8. The Doctrine and Discipline of Divorce restored, to the good of both Sexes, from the Bondage of Canon Law, and other mistakes, to the true meaning of Scripture in the Law and Gospel compared, &c.

9. Tetrachordon; Expositions upon the four chief Places in Scripture which treat of Marriage, or Nullities in Marriage, &c.

10. The Judgment of Martin Bucer, concerning Divorce, written to Edward the Sixth, in his second Book of the Kingdom of Christ, &c.

11. Colasterion; a Reply to a nameless Answer against the Doctrine and Discipline of Di vorce; wherein the trivial Author of that Answer is discovered, the Licenser conferred with, and the Opinion which they traduce defended.

12. The Tenure of Kings and Magistrates; proving that it is lawful, and hath been held so through all Ages, for any who have the power, to call to account a Tyrant or wicked King, and, after due Conviction, to depose and put him to death, if the ordinary Magistrate have neglected, or denied to do it, &c.

13. Observations on the Articles of Peace between James Earl of Ormond, for King Charles the First, on the one hand, and the Irish Rebels and Papists on the other hand: and on a Letter sent by Ormond to Colonel Jones, Governor of Dublin; and a Representation of the Scots Presbytery at Belfast in Ireland. To which the said Articles, Letter, with Colonel Jones's Answer to it, and Representation, &c. are prefixed.

14. Eikonoclastes; in answer to a Book intitled

VOL. 111.

Eikon Basilike; the Portraiture of his Sacred Majesty in his Solitude and his Sufferings.

The Eikonoclastes was written in answer to a tract entitled Eikon Basilike, containing a defence of the king, and supposed to be written by Charles himself. The passages I shall extract from this piece may be thought objectionable from the boldness of the sentiments; but as most people have pretty well made up their minds about the martyrdom of Charles I. the influence of any sentiments on the subject at present, would be insignificant. The passages, too, will serve to shew at once Milton's manner in controversy, and the ebullient state of feeling which prevailed at'the period.

Chap. 5.

Upon the Bill for Triennial Parliaments, and for settling this, &c.

The bill for triennial parliaments was doubtless a good bill, and the other for settling this was at that time very expedient; and, in the king's own words, no more than what the world " was fully confirmed he might, in justice, reason, honour, and conscience, grant them;" for to that end he affirms to have done it.

But whereas he attributes the passing of them to