Notes to Chapter 1all Protestants, demand tithes.” See also the repeated formula in DDC, “How are we to
live then? you may ask?” (599), and in Likeliest Means, “But how they shall live when
they are thus bred and dismissd, will be still the sluggish objection” (CPW VII, 305).
167 Pages 611–13. Cf. Of Civil Power, CPW VII, 271, and PR 2.476–8.
168 See chapter 2, p. 19, and note 13.
169 Wollebius’s Abridgment of Christian Doctrines treats the worship of God in the Second
Book, indicating that it consists “in true holiness, and righteousness, or in the study of
good works” (II.i, p. 241).
170 The Picard draft of pages 549–52, dealing with idolatry and the invocation of angels
and saints, was recopied, as were pages 571–4, dealing with the Sabbath.
171 He makes the special point that covering or not covering the head is a matter of
custom, depending on social symbolism. In Europe it is customary to pray bareheaded
(in sign of subjection to God), but to preach or listen to sermons with the head cov-
ered “as befitting mature and free-born sons” (673).
172 CPW VI, 699. Cf. CPW VII, 246; see above, chapter 11, p. 385.
173 Pages 706–8. Milton also briefly reprises the argument of chapter 27 (525–36), making
application to the Sabbath. Cf. Ames, Medulla, II, xiii, 9, 472.
174 Page 732. See p. 412, and also the invitation Sonnets XX and XXI (chapter 10,
pp. 354–5). Cf. Aristotle, Ethics, IV.i., trans. H. Rackham (London and New York,
1926) and Richard Strier, “Milton against Humility,” Religion and Culture in Renais-
sance England, eds Claire McEachern and Debora Shuger (Cambridge, 1997), 258–86.
175 “Sensibility to pain, and complaints or lamentations, are not inconsistent with true
patience, as may be seen from the example of Job” (740). Cf. Of Education, CPW II,
409, and PR 3.92–5, and 4.300–8. Milton’s discussion of the opposites to this virtue
follows Wollebius’s discussion of patience toward God in Abridgment, II, iii, p. 254.
176 Pages 744, 750. Cf. Wollebius, Compendium, II, viii, p. 226: “Amicitie est charitas
duobus pluribusve intercedens, qua mutua, vera, & singulari benevolentia se
complectuntur ad praestanda officia honesta & possibilia.”
177 Candor’s opposites include evil suspicion, calumny, abuse, insults, litigiousness, and
flattery. Its other components are simplicity, trustworthiness, courtesy, and frankness.
178 Pages 776–7. Cf. Milton’s notes on Rivetus in Commonplace Book, CPW I, 419.
Under the second such virtue, generosity, Milton treats liberality, munificence, and
gratitude and their opposites.
179 Page 782. Milton would of course be aware that creation from the rib was sometimes
made an argument for woman’s comparative equality: not from the head to rule her
husband, not from the foot to be his slave, but from a rib, to signal fellowship and
(near) parity.
180 Page 799. Old Testament precedent, Milton insists, cannot apply. Then, “the law of
God was absolutely explicit, so that the magistrate’s decision could be unquestionably
correct. Nowadays, on the other hand, Christians are often persecuted or punished
over things which are controversial, or permitted by Christian liberty, or about which
the gospel says nothing explicit” (798). Cf. Of Civil Power, CPW VII, 260.
181 This passage was likely written before the Restoration, since it refers to bishops who
“once” imposed ignorant, idle, avaricious, and doctrinally misleading ministers on the
church, and to magistrates who often do so now, “thus depriving the people of their
right of election” (805).
Notes to Chapter 12