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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 (leath 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 relating the whole inatter to their Governors at Tunnis, set them both free, and gave them an honest pension to maintain themselves during their lives. I could tell many stories to this effect; but put case it often prove otherwise, because marriage is troublesome, wholly therefore to avoid it, is no argument; 6 d 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 d sweeten it, a pleasant wife, placens uxor, pretty children, dulces nati, deliciæ filiorum hominum, the chief delight of the sons of men ; Ec'cles. 2. 8. &c. And howsoever though it were all troubles, e utilitatis publicee causa devorandum, grave quid libenter subeundum, it must willingly be undergon for publik good's sake,
" 4. Audite (populus) hæc, inquit Susarion,
* Cum juxta mare agrum coleret : Omnis enim miscriæ immemorein, conju. galis amor cum secerat. Non sine ingenti admiratione, tanta hominis charitate motus rex liberos csse jussit, &c. «Qui vuit vitare molestias vitet mundum, Tιδε βίος τίθε τερωνον άτερ χρυσής αφροδίτης. Οuid vita est quzso quidve esi sinc Cypride dulce Mimner. • Erasmus + E Stobeo,
Hear me O my country men, saith Susarion,
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 I 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 unwors thy member of a Common-wealth, that left not a childe after him to defend it, and as 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 inarriage 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, persua sus ne. minem 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, “ we 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,
• Menander. + Seneca Hyp. Lib. 3. num. 1. Hist. lib. 4. & Palingenius. Bruson. lib. 7. cap. 23. Noli societatem habere, &c. iLib. I. cap. 6. Si, inquit, Quirites, sinc uxore esse possemus, omnes carcremus; Sed quoniam sic est, saluti potius publica 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 inarriage? 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. Adversée sunt? Consolatur, adsidet, onus participat ut
tolerabile fiat. Domi es? solitudinis tadium pellit. 6 Foras? Discedentem visu prosequitur, absentem desi
derat, redeuntem læta excipit. Nihil jucundum absque societate? Nulla societas ma
trimonio suavior. 8 Vinculum Conjugalis charitatis adamentinum. 9 Accrescit dulcis affinium turba, duplicatur numerus
.parentum, fratrum, sororum, nepotum. 10 Pulchra sis prole parens. 11 Lex Mosis sterilitatem matrimonii execratur, quanto . amplius Cælibatum? 12 Si natura pænam non effugit, ne voluntas quidem
burden to make it more tolerable.
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 kinsmen increaseth, the number of
parents is doubled, of brothers, sisters, nephews. 10 Thou art made a father by a faire and happy issue. II 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
i Hast thou meanes ? thou hast one to spend it...
Art in adversity? like Job's wife shee'l aggravate 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 inarțiage honourable? What an immortall crown be.
longs to virginity ? . . So Siracides hiinself 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 honinum 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?
Efluere 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,"
make thy choice, and that freely forthwith, make no delay, but take thy fortune as it falls, 'Tis true,
* calamitosus est qui inciderit i In malam uxorem, felix 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 inảy be good, as it is a cross and calamity on the one side, so 'tis a sweet delight, an incoinparable happiness, a blessed escate, à most: unspeakable benefit, a sole content, on the other ; 'tis all in the proof. Be oot 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 re ilxor. 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 laudem matrimonii, &c. and I doubt not but in the end he will rest satisfied, recant with Beroaldus,' do penance for his former folly, singing somne pénitentiall'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 he 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 s 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 pocta k 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 dcbct quam bellam uxorem?