Thelyphthora/Volume 1/Preface to Second Edition

NOtwithstanding the disadvantages under which this work has laboured, a second edition has long been called for, and now makes its appearance, in as expeditious a manner as the necessary delay of printing would permit.

The author would therefore fain hope, that the book has made its way by dint of that intrinsic truth which it contains—the importance of the subjects treated—the important ends proposed—and that conformity to the oracles of God, which it professedly makes the basis of its contents.

A work which militates against the received notions, long customs, and inveterate prejudices of mankind, can expect but little quarter from the world in general, and, of course, but little of that sort of candor, which is shewn to performances of authors who write on the popular side of a question.—This was fully experienced at the ​Reformation—when Luther, and others, published against the ridiculous fopperies and gross villainies of Popery, they had volumes written against them, in which they were represented in every odious light imaginable.—They were "heretics—antichrists—factors for the devil" and, in short, all that was bad;—but the abuse of their adversaries had one good effect—it proved how much at a loss these were for fair argument, grounded on scripture-evidence, and how little able they were to meet their opponents with the weapons of a spiritual warfare. (See 2 Cor. x. 4.) Seldom does abuse serve any better purpose in controversy, than to create a very strong presumption, that those who give it have nothing better on their side, and therefore are in the wrong, and that those who receive it are, therefore, in the right.

With regard to the article of abuse of an author, if it be of the personal kind, let him set it down as so much gained; if it lights upon his book, let the book answer for itself, and if it cannot do this, let him set down the abuse which it meets with, as what it deserves.

Another expedient, which some critics have used to depreciate a work, is, to separate some given subject from the rest, destroy its connection with the main argument, and then, by selecting, in like manner, detached sentences or paragraphs, make these appear to their readers in a light not only different ​from the author's intention, but diametrically opposite to his whole meaning.

Owing to this it has been, that the subject of polygamy has been selected, and the indiscriminate practice of it said to be recommended by the author of Thelyphthora. To guard against this, in the plain and express manner which he has done (vol. ii. p. 174–177. 288, and n. and 335, n.) he is sorry to find was to little purpose: these passages were overlooked, whether intentionally or not, is to be left to those who best know. However, let the whole that the author has written on the subject be taken fairly and candidly together, and it will appear, that nothing more is said, than is warranted by scripture, nature, and reason, and to prove that the indiscriminate prohibition of it in all cases, however circumstanced—which is no where warranted by the law of God—is one source of public prostitution—which, Montesquieu truly says, "may be looked upon as the greatest of misfortunes in a popular state."

I know no book, the Bible itself not excepted, which may not be abused by partial quotation;—and by that which is one consequence of it, misrepresentation.—We may prove atheism on David, as having faid, Ps. xiv. 1. There is no God;—a recommendation of drunkenness from Ps. civ. 15. where he says, Wine maketh glad the heart of man;—or we may suppose, that the prophet Isaiah, and the apostle Paul, meant to encourage the licentiousness of a Sçavoir vivre club—by saying​—Let us eat and drink, for to-morrow we die. Is. xxii. 13. 1 Cor. xv. 32.

Something like the disingenuousness which would attend such proofs as these, has attended the misrepresentation of the author's treating polygamy. He has maintained its forming a part of the divine plan, which was so evidently calculated for the preservation of the female sex from desertion and prostitution—but by a part only of what is said on the subject being taken, and placed in another point of view, he is accused of recommending polygamy as an indiscriminate practice, to the subversion of the peace and domestic happiness of every family in the kingdom—an idea as foreign from his purpose, as it was from the Apostle's (1 Tim. v. 23.) to make Timothy a wine-bibber (οἰνοποτης)—See Prov. xxiii. 20. Matt. xi. 19.—when he exhorted him to—drink no longer water, but to use a little wine for his stomach's sake, and his often infirmities. Thus polygamy is mentioned in no other light, throughout this treatise, but as ^[1] expedient in some cases, ^[2] necessary in others, to prevent mischiefs of an infinitely more deplorable kind, both to individuals in particular, and to the public in general, than can possibly arise from every man's being obliged to keep, maintain, and provide for, as the scripture has commanded, the women he seduces—but in order to this, its lawfulness must be proved, for if it be disallowed of God—there is an end of all questions upon the subject, and we ​must sit down contented under the present ruinous state of things, which is every day increasing the licentiousness of our men, the destruction of our women, and the ^[3] depopulation of the land.

As for partial and unfair representation, it has been an usual way of injuring arguments which do not easily admit of plain and fair answers.

Thus the Papists served Erasmus, on his publishing his "Translation and Paraphrase on the New Testament." A great clamour was raised against him by the faculty of divinity at Paris, as before at Basil; and "Natalis Bedda, a doctor of divinity, who was at that time Syndic of the faculty, collected several propositions, which, as to the full import and general sense of them, were lame and imperfect, being separated from what went before, and from what followed after, and thereby might be taken in an ill sense; whereas, if they were red with what went before, and what followed after, it would be found they were sound and orthodox." And thus at length a decree was passed against him, and "those doctors who were on the side of Erasmus, were obliged to hold their peace, lest, by ​speaking their thoughts freely, they should become odious, and their lives be made uneasy." See Du Pin, Cent. 16. p. 267–8. Eng. Transl.

What Erasmus wrote on the treatment which he met with from many quarters, on account of his publication, deserves our notice, as containing a proper admonition to those who condemn, because they read with prejudice; and to those who are profligate enough to condemn, without reading at all.

"Sic oportet ad librum legendum accedere lectorem, ut solet ad convivium conviva civilis. Convivator annititur omnibus satisfacere: & tamen siquid apponitur, quod hujus aut illius palato non respondeat, urbanè vel dissimulant, vel probant etiam, ne quid contristent convivatorem. Quis enim eum convivam ferat, qui tantùm hoc animo veniat ad mensam, ut carpens quæ apponuntur, ne vescatur ipse, nec alios vesci sinat?

"Et tamen his quoque reperias inciviliores, qui palam, qui sine fine damnent ac lacerent opus, quod nunquam legerint. Atque hoc sane faciunt quidam, qui se Christianæ pietatis doctores profitentur, & religionis antistites; cum sit plus quam sycophanticum, damnare quod nescias."

As I have too much reason to think that some of the unlearned, as well as the learned, stand much in need of being acquainted with the above, I will give it in English.

"A reader should come to the perusal of ​a book, as a courteous guest comes to a feast. The giver of the feast does his endeavour to satisfy all; yet, if any thing be brought to table, which may not be agreeable to the palate of this or that person, they politely dissemble their dislike, or even approve, rather than grieve him who has invited them. For who could bear with that guest, who comes to the table only with a disposition to find fault, and neither to partake himself, nor suffer others to partake of the entertainment?

"Yet you may find others more uncivil than these, who openly, and without end, will condemn and tear a work to pieces, which they have never red. And some do this, who profess themselves teachers of Christian piety, and eminent ^[4] professors of religion. Whereas, to condemn that of which you are ignorant, is beyond the baseness of the ^[5] basest informer."

I could easily make some strictures on the ​above passage, but I forbear saying any more, than Erasmus has said for me.

I would recommend it, however, to all, who have, or shall criticise on this work, to be very certain they understand it; for I have a shrewd suspicion, that this has not been the case with all its readers; perhaps I might name some highly-respected characters, that have been foremost in very unbecoming language relative to certain subjects of it. If those subjects are not treated, in a direct consonance with the law of God, as revealed by Moses, they have my free liberty to say what they please; but otherwise, let them take care, lest their wit, raillery, and pious sarcasms, do not ultimately tend to vilify and ridicule the God that made them—let them beware, lest that question, once put on a very serious occasion, be not put to them, in an hour when they will find more difficulty, than they seem at present aware of, to answer it—Whom hast thou reproached and blasphemed? And against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel. 2 Kings xix. 22. Let them remember, that He will not only convince the ungodly, of the hard speeches, which they have spoken against Him, (Jude xv.) but, sooner or later, will deal with persons of a more decent character, and whose sayings have borne the semblance of religious zeal, after their folly, in that they have not spoken of Him the thing that is right. See Job xlii. 8.

As to the Ladies, who, I am told, are ​extremely displeased, I hope I have too much good manners, to presume to enter into any controversy with them; only I would recommend to them also, a very serious attention to what is said in the preceding paragraph—and to take great care, that their objections do not fall on Him, who knew the situation He had placed them in, when He made His laws for the protection of their frail sisters from ruin and destruction.—They will, however, permit me to assure them, that if the author had found any thing in the divine æconomy, which tended to support the pride of one part of the sex, at the expence of the ruin and prostitution of the other, he would most faithfully have declared it; and if his fair readers should search the scriptures with an intent of finding some such thing, he would very earnestly caution them, on whom they lay the blame of the disappointment which will most certainly attend their enquiries.

The additions which have been made in this edition, are such, as tend to elucidate the passages where they occur, and to shew the respect and attention, which the author most gratefully pays, to any pertinent and candid observations, which have fallen in his way.

I now conclude this Preface, with the contents of a paper which I received from a very respectable Clergyman, who was candid enough to let his prejudices submit to his judgment, and had honesty enough to own it.

The following Queries contain so accurate an epitome of the work, and are so much to ​the purpose, as to save the author the trouble of introducing them, with any farther remarks whatsoever.

"As the subject of a late publication, entitled "Thelyphthora; or, a Treatise on Female Ruin," &c. is much misunderstood, and misrepresented by many people, who have, some of them, never read it at all, and the rest but partially, and not without prejudice, and therefore oppose it; 'tis judged best to send its opposers the following Questions, for them to answer: the doing of this, 'tis thought, will bring the matter to a point, enter upon particulars, and be a means to discover where, and with whom, truth is, and where, and with whom, error is.

"1. Are the mischievous, shocking crimes of whoredom, fornication, and adultery, got to an enormous and increasing height, in this land, and is the land defiled and deluged by them, or not? and is the frown, or curse of God upon the land, or is it not?

"2. Is it needful, and is it our bounden duty, to cry aloud against these God-provoking, and nation-ruining sins, and to seek a remedy against this monstrous evil, or is it not?

"3. Is there any thing destructively horrible in the lives, and any thing shockingly dreadful in the deaths of abandoned women, alias, common prostitutes, or is there not?

​"4. What number, how many thousands are there of these miserable creatures in our land? and have they any evil effect on the male sex, or not?

"5. Do our laws, as they now stand, hinder this ruinous evil, or do they not? and can they, or can they not?

"6. Do our laws encourage, or discourage, honourable marriage, or celibacy? encourage, or discourage population?

"7. Do our laws, in any cases, put asunder those, whom God has joined together, and keep together those, whom He has ordered to be put asunder, or do they not?

"8. Is there any remedy at all spoken of in God's word, against the great evil of lewdness; and if there be, what is that particular remedy?

"9. Does God, in His word, order, that whores, adulterers and adulteresses shall be put to death, or does He not? See Leviticus xx. 10. Deut. xxii. 21, 22.

"10. In particular instances of some persons injuring others, does God, in his word, enjoin any recompence that the injurers and offenders shall make the injured, or does He not?

"11. Are some of our laws, in this land, framed upon the Divine laws, in the above-mentioned particular, and do they inflict punishment on some transgressors and offenders, in any cases, according to the spirit of the divine laws, or not?

​"12. Is there any particular recompence that God, in his word, orders an unmarried man to make a virgin whom he has defiled, or is there not? and if there be, what is it? See Exodus xxii. 16, 17. Deut. xxii. 28, 29.

"13. Is there any particular recompence that a married man is enjoined to make the virgin, whom he has defiled, or is there not? If there be, what is it? Is the virgin, in the above case, to receive a recompence, and the virgin, in this, to receive none, and to be abandoned? See the above scriptures.

"14. Is our marriage-ceremony, in the church, so of the essence of marriage as to constitute marriage; and, therefore, none are married in God's sight, but what are joined together, by a priest, with that ceremony?

"15. Is the marriage of the people called Quakers, in this land, marriage in God's sight? and also according to our laws?

"16. Were the marriages performed by justices of the peace, in the last century, for eighteen years together, marriages in God's sight, and according to our laws?

"17. In what way, or by what form, were all those people of old joined together, whose marriages are recorded in scripture-history?

"18. In what way, or by what form were Christians married for upwards of a ​thousand years immediately after the birth of Christ.

"19. Was our church marriage-ceremony the consequence of Pope Innocent the 3d, putting marriage, as a sacrament, into the hands of Popish priests, or was it not?

"20. What reasons can be assigned for God's permitting so many people, and, particularly, some of his distinguished saints of old, to live allowedly in the practice of Polygamy, and to die, without ever reproving them, calling them to repentance, (if it was a sin) and without their ever expressing any sorrow for it, and shewing any evidences at all of their repentance? And if God's word be the rule of our conduct, and if the example of these saints be written for our learning, what are we to learn from them, respecting their polygamy?

"21. If these saints of old lived and died in sin, by living and dying in the allowed practice of polygamy, what is the name of the sin? By what term is it to be distinguished? Was it adultery? or, whoredom? or, fornication? Was their commerce licit or illicit? What commandment did they sin against? Were they adulterers, whoremongers, or fornicators? What does the scripture-history of the lives and deaths of these saints teach us to call this their practice?

​"22. Were Hannah, and Rachel, and (after Uriah's death) Bathsheba, whores or adulteresses; or, were they lawful and honoured wives? How are they spoken of, and how were they treated, as the scripture-history informs us?

"23. Were Joseph, Samuel, and Solomon, bastards, or honourable legitimate sons? In what character were they spoken of and treated? Did God shew favour to them, or dislike of them?

"24. Were not Hannah, Rachel, and Bathsheba, whores, or adulteresses; and Joseph, Samuel, and Solomon, bastards, according to the laws of our land?

"25. Are there any things unscriptural, as well as impolitic, in the late act of Parliament for the preventing clandestine marriages, and if there be, what are they, and why? And why did half the House of Lords, save one single voice, move for a repeal of this act?

"26. In what way can a stop be put to these following ruinous, detestable, horrible, and national evils; namely, brothel-keeping, murdering of infants by seduced women; pregnant virgins committing of suicide; medicine-taking to procure abortion; the venereal disease; seduction; prostitution; whoredom; adultery; and all the deplorable evils accompanying and following the mischievous sin of lewdness in this land? If God's law respecting the commerce of the sexes, was observed, and ​if the laws of our land were to enforce that, might we not expect His blessing on such means used to accomplish so needed and desirable an end?

"27. On supposition that polygamy be a practice disallowed of God, is the other part of the scheme for preventing the horrible evils of lewdness in our land, scriptural and practical, or not?

"28. Is the design and aim of the book to hinder lewdness, and its deplorable effects, or not?

"After these questions are answered, not in a trifling, superficial, and merely specicus and declamatory manner, but in a full, plain, fair, scriptural, and reasonable manner; and the answers are open and honest, free from paltry subterfuge, and all deceiving equivocation, and reservation, and all the answers are founded on truth and facts, we shall then notice what the consequences will be of such a right mode of answering these questions; and so find out, whether the arguments in "Thelyphthora" be scriptural, reasonable, and defensible, or not; whether the scheme in that book has a good or a bad tendency; whether to be reprobated, or received; and whether the friends and abettors of it are friends or foes to their country? the cause of God? the temporal, spiritual, and eternal welfare of their fellow-creatures?"