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saith our Latin Homer, she is stil the same in sickness and in
health, his eye, his hand, his bosome friend, his partner at all
times, his other self, not to be separated by any calamity, but
ready to share all sorrow, discontent, and as the Indian women
do, live and die with him, nay more, to die presently for him.
Admetus King of Thessaly, when he lay upon his death bed,
was told by Apollo's Oracle, that if he could get any body to die
for him, he should live longer yet, but when all refused, his
parents, etsi decrepiti, friends and followers forsook him,
Alcestus his wife, though young, most willingly undertook it;
what more can be desired or expected? And although on the
other side there be an infinite number of bad husbands (I should
rail downright against some of them) able to discourage any
women; yet there be some good ones again, and those most
observant of marriage Rites. An honest Country fellow (as
Fulgosus relates it) in the Kingdom of Naples, * at plough by
the Sea side, saw his wife carried away by Mauritanian Pirats,
he ran after in all haste, up to the chin first, and when he could
wade no longer, swam, calling to the Governor of the ship to
deliver his wife, or if he must not have her restored, to let him
follow as a prisoner, for he was resolved to be a Gally-slave, his
drudg, willing to endure any misery, so that he might but enjoy
his dear wife. The inoores seeing the man's constancy, and re-
lating the whole inatter to their Governors at Tunnis, set them
both free, and gave them an honest pension to maintain them-
selves during their lives. I could tell many stories to this effect;
but put case it often prove otherwise, because marriage is trou-
blesome, wholly therefore to avoid it, is no argument; “He
that will avoid trouble must avoid the world” (Eusebius prepar.
Evangel. 5. cap. 50.) Some trouble there is in marriage I deny
not, Etsi grave sit matrimonium, saith Erasmus, edulcatur
tamen multis, &c. yet there be many things to sweeten it, a
pleasant wife, placens uxor, pretty children, dulces nati, delicia
filiorum hominum, the chief delight of the sons of men; Ec-
cles. 2. 8. &c. And howsoever though it were all troubles,
e utilitatis publicae causa devorandum, grave quid libenter
subeundum, it must willingly be undergon for publik good's

" 4. Audite (populus) hæc, inquit Susarion,
Malæ sunt mulieres, veruntamen O. populares,
Hoc sine malo domum inhabitare non licet.”

* Cum juxta mare agrum coleret : Omnis enim miscriæ immemorein, conju. galis amor cum fecerat. Non sine ingenti admiratione, tanta hominis charitate motus rex liberos esse jussit, &c. . Qui vult vitare molestias vilet inundum. Tίδε βίος τίθε τερπνόν άτερ χρυσής αφροδίτης. Quid vita est quæso quidre esi sinc Cypride dulce? Mimnet. • Erasmus, + E Stobeo.


Hear me O my country men, saith Susarion,
Women are naught, yet no life without one.

« * Malum est mulier, sed necessarium malum." they are necessary

evils, and for our own ends we must make use of them to have issue, + Supplet Venus ac restituit humanum genus, and to propagate the Church. For to what end is a man born? why lives he, but to increase the world ? and how shall he do that well, if he do not marry ? Matrimonium humano generi immortalitatem tribuit, saith Nevisanus, Matri, mony makes us immortal, and, according to & Tacitus, 'tis firmissimum imperii munimentum, the sole and chief prop of an empire.

s Indignè vivit per quem non vivit & alter,” which Pelopidas objected to Epaminondas, he was an unwor. thy member of a Common-wealth, that left not a childe after him to defend it, and as b Trismegistus to his son Tarius, “ have no commerce with a single man:" Holding belike that a Batchelor could not live honestly as he should, and with Georgius Wicelius, a great Divine and holy man, who of late by twenty six arguments commends marriage as a thing most necessary for all kinde of persons, most laudable and fit to be embraced : and is perswaded withall, that no man can live and die religiously, and as he ought, without a wife, persuasus neminem posse neque piè vivere, neque benè mori citra uxorem, he is false, an enemy to the Cominon wealth, injurious to himself, destructive to the world, an apostate to nature, a rebell against heaven and earth. Let our wilful, obstinate, and stale Bachelors ruminate of this, “ If we could live without wives,' as Marcellus Numidicus said in i Agellius, would all want them ; but because we cannot, let all marry, and consult rather to the publike good, then their own private pleasure or estate." It were an happy thing, as wise Euripides hath it, if we could buy children with gold and silver, and be so provided, sine mulierum congressu, without women's company; but that may not be.


« Orbis jacebit squallido turpis situ,
Vanum sine ullis clasibus stabit mare,
Alesque ccelo deerit & sylvis fera;"

Menander. + Seneca Hyp. Lib. 3. num. 1. Hist. lib. 4. & Palin genius. § Bruson. lib. 7. cap. 23. Noli socieiatem habere, &c.

i Lib. I. cap. 6. Si, inquit, Quirites, sinc uxore esse possemus, omnes carcremus; Sed quoniam sic est, saluti potius publicæ quam voluptati consulendum. || Beatum foret si libcros auro & argento mercari, &c. Scneca Hyp.



Earth, Ayr, Sea, Land eftsoon would come to nought,

The world it self should be to ruine brought. necessity therefore compels us to marry.

But what do I trouble my self, to finde arguments to perswade to, or commend marriage? behold a brief abstract of all that which I have said, and much more, succinctly, pithily, pathetically, perspicuously, and elegantly delivered in twelve motions to mitigate the miseries of marriage, by * Jacobus de Voragine, 1 Res est? habes que tueatur & augeat. 2 Non est? habes que querat. 3 Secunde res sunt? felicitas duplicatur. Adverse sunt ? Consolatur, adsidet, onus participat ut

tolerabile fiat. 5 Domi es? solitudinis tadium pellit. 6 Foras ? Discedentem visu prosequitur, absentem desi

derat, redeuntem leta excipit. 7 Nihil jucundum absque societate? Nulla societas ma

trimonio suavior. 8 Vinculum Conjugalis charitatis adamentinum.

Accrescit dulcis affinium turba, duplicatur numerus

· parentum, fratrum, sororum, nepotum. 10 Pulchra sis prole parens. il Lex Mosis sterilitatem matrimonii execratur, quanto

amplius Cælibatum ? 12 Si natura pænam non effugit, ne voluntas quidem

effugiet. Hast thou nieanes? thou hast none to keep and increase it. 2 Hast none ? thou hast one to helpe to get it. 3 Art in prosperity ? thine happiness is doubled.

Art in adversity? shee'l comfort, assist, bear a part of thy

burden to make it more tolerable. 5 Art at home? shee'le drive away melancholy. 6 Art abroad? shee lookes after thee going from home,

wishes for thee in thine absence, and joyfully welcomes

thy returne. 7 There's nothing delightsome without society, no society so

sweet as Matrimony. 8 The band of Conjugal love is adamantine. 9 The sweet company of kinsinen increaseth, the number of

parents is doubled, of brothers, sisters, nephews. 10 Thou art made a father by a faire and happy issue.

Moses Curseth the barrenness of Matrimony, how much
more a single life?
* Gen. 2. Adjutorium simile, &c.


12 If Nature escape not punishment, surely thy Will shall not

avoid it. All this is true, say you, and who knowes it not? but how

easy a matter is it to answer these motives, and to make an Antia parodia quite opposite unto it? To exercise my self I will Essay. 1 Hast thou meanes ? thou hast one to spend it.

Hast none? thy beggery is increased. 3 Art in prosperity ? thy happiness is ended.

Art in adversity? like Job's wife shee'l aggravate thy

misery, vexe thy soule, make thy burden intollerable. 5 Art at home? shee'l scold thee out of doores. 6 Art abroad? If thoa be wise keep thee so, shee'l perhaps

graft hornes in thine absence, scowle on thee coming

home. 7 Nothing gives more content then solitariness, no solitari.

ness like this of a single life. 8 The band of marriage is adamantine, no hope of losing it,

thou art undone,
Thy number increaseth, thou shalt be devoured by thy

wive's friends. 10 Thou art made a Cornuto by an unchast wife, and shalt

bring up other folkes Children in stead of thine owne. 1.1 Paul commends marriage, yet he preferres a single life. 12 Is inarriage honourable ? What an immortall crown be.

longs to virginity? So Siracides himself speaks as much as may be for and against women, so doth almost every philosopher plead pro and con, every poet thus argues the case (though what cares vulgus honiinum what they say ?): so can I conceive peradventure, and so canst thou: when all is said, yet since some be good, some bad, let's put it to the venture. I conclude therefore with Seneca,

cur Toro viduo jaces?
Tristem juventam solve: nunc lusus rape,
Effunde habenas, optimos vitæ dies

Efuere prohibe." Why dost thou lye alone, let thy youth and best daies to pass away? Marry whilst thou maist,' donec viventi canities abest morosa, whilest thou art yet able, yet lusty,

« * Elige cui dicas, tu mihi sola places,"

Vol. II,



make thy choice, and that freely forthwith, make no delay, but take thy fortune as it falls, 'Tis true,

* calamitosus est qui inciderit II. In malam uxorem, felis qui in bonam," 'Tis an hazard both waies I confess, to live single or to marry,

“ + Nam & uxorem ducere, & non ducere malum est, it may be bad, it inay be good, as it is a cross and calamity on the one side, so 'tis a sweet delight, an incoinparable happiness, a blessed estate, à most unspeakable benefit, a sole content, on the other; 'tis all in the proof. Be not then so wayward, so covetous; 'so distrustful, so curious and nice, but let's all marry, mutuos foventes amplexus ; " Take me to thee, and thee to me,” to morrow is St. Valentine's day, let's keep it Holiday for Cupid's sake, for that great God Love's sake, for Hymen's sake, and celebrate Venus Vigil with our Ancestors for company together, singing as they did,

"Cras amet qui nunquam amavit, quique amavit, cras amet.
Ver novum, ver jam canorum, ver natus orbis est,
Vere concordant amores, vere nubunt alites,
Et nemus coma resolvit, &c.

Cras amet;" &c. Let him that is averse from marriage read more in Barbarus de ixor. lib. 1. cap. 1. Lemnius de institut. cap. 4. P. Gode fridus de Amor. lib. 3. cap. 1. Nevisanus lib. 3. Alex, ab Alexandro, lib. 4, cap. 8. Tunstall, Erasmus tracts in lauden matrimonii, &c. and I doubt not but in the end he will rest satisfied, recant with Beroaldus,' do penance for his former folly, singing some penitentiall'ditties, desire to be reconciled to the Deity of this great God Love, go a pilgrimage to his Shrine, offer to his Image, sacrifice upon his altar, and be as willing at last to embrace marriage as the rest: There will not be found, I hope, “ 1 No not in that severe family of Stoicks, who shall refuse to submit his grave beard, and supercilious lookes to the clipping of a wife,” or disagree from his fellowes in this point. “ For what more willingly (as § Varro holds) can a proper man see then a fair wife, a sweet wife, a loving wife?" can the world afford a better sight, sweeter content, a fairer object, a more gratious aspect ?

* Euripides. + E Græco Valerius lib. 7. cap. 7. Pervigilium Veneris è vetere poeta.

I Domus non potest consistere sinc uxore. Nevisanus lib. 2. num. 18. Nemo in severissima Stoicorum familia qui non barbam quoque & supercilium amplexibus uxoris submiserit, aut in ista parte à reliquis dissenserit. Hensius Primiero, $ Quid libentius homo masculus videre debet quam bellam uxorem



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