THE R/iAfVIv RINC

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LIBRARY
UNIVERSITY OT
CALIfORNlA
THE MARRIAGE RING
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THE MARRIAGE
REVEREND JEREMY
RING
TAYLOR,D.D.
BY THE RIGHT
BISHOP OF DOWN AND CONNOR, AND OF
DROMORE: A REPRINT FROM THE FOURTH
EDITION OF HIS ENIAYT02 PUBLISHED IN 1673
EDITED WITH NOTES BY FRANCIS COUTTS
WITH A PHOTOGRAVURE FRONTISPIECE
AFTER PERUGINO'S MARRIAGE OF THE VIRGIN

LONDON JOHN LANE THE BODLEY HEAD

NEW YORK JOHN LANE COMPANY MCMVII
LOAN STACK
 T37

PREFACE
is hoped that a reprint of our British F^ndon's
ITSermon on JMarriage, with a diminished reproduction
of the Arundel Society's copy of Perugino's Mar-
riage of the Virgin (for which I am indebted to the kind
permission of the S.P.C.K.), will be acceptable to those
who would present an appropriate gift to their friends
about to be married ; and that no cursory inspection of
the volume will affright them with its aspect of learned
quotation, since the Bishop's meaning is always plainly to
be understood without the translation of any of the Greek
and Latin with which it is tessellated.

The an exact reprint of the eighteenth

present text is

sermon of the Bishop's Eniautos : A Course of Sermons for

all the Sundays of the Year, published in 1673, except in
the following respects :

1. The designation of Sermon xviii, recurring on every

page, has been omitted.
2. The quotations have been corrected, so far as grammar
and context demanded.
3. The Greek is printed in the modern character.
4. A few slight variations in wording and punctuation
have been introduced, for reasons explained in the notes.

F. C.

^'7
 THE
MARRIAGE RING:
OR

The Mysterlousness and Duties of Marriage.

Part I.

Ephes. 5. 32, 33.

This isa great mystery, Btit I speak concerning Christ and

the Church. Nevertheless let every one of you in particular
so love his Wife even as himself, and the Wife see that she
reverence her Husband.

first Blessing God gave to man, was Society

He :

and that society was a Marriage, and that marriage

was confederate by God himself, and hallowed by a
blessing and at the same time, and for very many
:

descending ages, not only by the instinft of Nature, but by a

superadded forwardness (God himself inspiring the desire)
''''

2";'
the world was most desirous of Children, impatient of Barren- minem mi

ness, accountmg smgle life a Curse, and a childless person uxor, mi-

hated by God. The world was rich and empty, and able to Z"',)"em

provide for a more numerous posterity than it had. Tn'scrip'"

, ,
tura di-
- E|et? iyovfiiiPie reKva catur,

XuXkov e'xajy TTTWXo'i S' ovSe rci rexva ^iXei.

&^Ae'm''"'
nam crea-
You that are rich Numeiiius, you may multiply your laniily ;

u poor
 The Marriage Ring.

vit COS, 5f poor men are not so fond of Children, but when a family

'tomen could drive their Herds, and set their children upon Camels,
eorum
Adam seu ^^^ lead them till they saw a fat Soil watered with
Rivers,
'Tdamseu
^""^ there sit down without paying rent, they thought of
^T'Eiu-'er
dixit in nothing: but tohave gfreat Families, that their own relations
GeiH Bah.
Quiainq; ' might swell up to a Patriarchate, and their children be
'pfit'aftum enough to possess all the Regions that they saw, and their
piicatime grand-childrcn become Princes, and themselves build Cities
humani ^^^ ^^\\ xh&m by the name of a Child, and become the
generis, ^
c a ^
habendum fountain of a Nation. This was the consequent of the first
homi- blessing, Increase and multiply. The next blessing was, the
promise of the Messias. and that also increased in men and
women a wonderful desire of marriage for as soon as God :

had chosen the family of Abraham to be the blessed line,

from whence the worlds Redeemer should descend according
to the flesh, every of his Daughters hoped to have the honour
to be his Mother, or his Grand-mother, or something of his
Christiani Kindred : and to be childless in Israel was a sorrow to the
Athenas, Hebrew women great as the slavery of Egypt, or their

wfT/Tai dishonours in the land of their Captivity.

o>7a/i<ou
diKos rejert
But when the Messias was come, and the Dottrine was
Julius published, and his Ministers but few, and his Disciples were
Pollux /. 3. ^ , r 11111- J
Trepi a.16.- to suffer persecution, and to be of an unsetled dwellmg, and
'diamLac'l the Nation of the Jews, in the bosome and society of which

'I^X^. the Church especially did dwell, were to be scattered and

^tlmverb
broken all in pieces, with fierce calamities, and the world was
UxoHum apt to calumniate and to suspe6l and dishonour Christians

Jos. Seal, upon pretences and unreasonable jealousies, and that to all

these purposes the state of marriage brought many incon-

veniencies ; it pleased God in this new Creation to inspire into

the Hearts of his servants a Disposition and strong Desires

to live a single Life, lest the state of marriage should in that
conjunction
 The Marriage Ring.

conjunftion of things become an accidental Impediment to

the dissemination of the Gospel, which call'd men from a con-

finement in their domestick charges to Travel, and Flight,
and Poverty, and Difficulty, and Martyrdom : upon this

necessity the Apostles and Apostolical men published Doc-

trines, declaring the advantages of single life, not by any
commandment of the Lord, but by the spirit of Prudence,
8ta 7y\v ivea-Toia-av dvdyKrjv, for the present and then incumbent
necessities, and in order to the advantages which did accrew
publick Ministeries and private Piety.
to the
There are some (said our
,
blessed
JTJ\U
Lord) who
Etiam yud(zi, qui pntcep-
tum esse vins TaiSoTroieii'
, ,

make themselves Lunuchs tor the

, T- 1 r ^1 !/ _
Kmgdom

J < ci""t, "110 ore conccdimt,
ot lamen dispensatum esse

Heaven
j.ca.v<-ii,
i. that
uiicii. is,
ij, for the
i\ji i-uv- advantages
CIV* ij.w.,ujjv-^ and .
the """,."' i"'
studio vacare "'f"' ''f&
voluiit, alius

of the Gospel, non ad vitcs bonce meri- ethim immunibusab acri-

ministry ' '^
on carnis stirmdo. Mai-
^ ^

turn (as S. Austin in the like case) not that it is a mon. 15. Haiach. ishoth.

better service of God in itself, but that it is use-

ful Gospel and
to the first circumstances of the ^aKtpiomMJyll.^"pol
the infancy of the Kingdom, because the unmar- g^;;^"' JrlffoT toC
ried person ueptura to. tov kvolov, is apt to fiVftf^s.'^pj'ss 'V'^"
spiritual and Ecclesiastical imployments first :
.nXfi?, us 'A/SpadM. ^ai

/ f U
and then ayta^Ojaet-o?, holy m his own
/ 1 1
'lo-adK, rai laKwjS. us "lu-
Kai 'Uaaiov
ayio?, <r,i0, Kai tu.-

person, and then sanctified to publick iviinisteries ; ^ai naiAou, rai ru^dxw
and it was also of ease to the Christians them- ""^'i)"";: ^/>^,yy,/^/,.

selves, because as then it was, when they were to

flee, and to flee for ought they knew, in Winter, and they

were persecuted to the four winds of Heaven and the nurses ;

and the women with child were to suffer a heavier load of

sorrow because of the imminent persecutions and above all, ;

because of the great fatality of ruine upon the whole nation

of the Jews, well it might be said by S. Pan/ 6\L^i.v rfj crapKi
i^ova-iv 01 ToiovTot,, Such shall have trouble in the Jlesh, that
is, they that are married shall, and so at that time they had :

I! 2 ;uul
 The Marriage Ring.

and therefore it was an a6l of charity to the Christians to

o-ive that counsel, eyw Se u/iajv ^ei8oju,at, / do this to spare

you, and deku> v/xa? a;aept/xvous dva.i for when the case was :

alter'd, and that storm was over, and the first necessities of

the Gospel served, and the sound ivas gone out into all
nations; in very many persons it was wholly changed, and

not the married but the unmarried had dXi^iv iv aapKi trouble
in the flesh and the state of marriage returned to its first
;

blessing, &
non erat bomwi homini esse solitaritun, and it was
not good for man to be alone.
But in this first interval, the publick Necessity and the
private Zeal mingling together did sometimes over-a6l their
love of single Life, even to the disparagement of Marriage,
and to the scandal of Religion ; which was increased by the
occasion of some pious persons renouncing their contraft of
marriage, not consummate, with unbelievers. For when Flavia
Domitilla being converted by Nereus and Achilleus the
Eunuchs, refused to marry Aurelianus to whom she was con-
trafted ; if there were not some envy and too sharp
little

hostility in the Eunuchs to a married state, yetAurelianus

thought himself an injur'd person, and caus'd S. Clemens who
vail'd her and his spouse both to die in the quarrel. St.

Thecla being converted by St. Paul grew so in love with Vir-

ginity, that she leaped back from the marriage of Tamyris,
where she was lately ingaged. S. Iphigenia denied to marry

King Hirtacus, and it is said to be done by the advice of

St. Mattlieiv. And Susanna the Niece of Diocletian refus'd
the love of Maxiviiamis the Emperor and these all had been ;

betrothed and so did St. Agnes, and St. Felicula, and divers
;

others then and afterwards insomuch, that it was reported

;

among the Gentiles, that the Christians did not only hate all
that were not of their perswasion, but were Enemies of the
chast
 The Marrias'e Rins;.

chast Laws of Marriage ; And indeed some that were called

Christians were so ; forbidding and connnanding to
to luai-ry,

abstain from meats. Upon this occasion it grew necessary for

the Apostle to state the Question right, and to do honour

to the holy Rite of Marriage, and to snatch the Mystery from
the hands of zeal and folly, and to place it in Christs right

hand, that all its beauties might appear, and a present con-
venience might not bring in a false Dodrine, and a perpetual
Sin, and an intolerable Mischief The Apostle therefore who
himself '"-had been a Married man, but was now a Widower, *-a^iii-

does explicate the mysteriousness of it, and describes its '^^Zxm Kai

honours, and adorns it with rules and provisions of Religion, ^"^^j^J""^^

that as it beo-ins with Honour, so it may proceed with Piety, t^^m""

and end with Glory. <Tai'Twv,oix

virb trpoffv-

/u'os TTJ! 7rc/)i ris irpayixa, oXV iir ivvolai ^avruv toC yimvi ((rxo" (kcIvovs. Ignatius epistol. ad
Philadelph.
Et Clemens idem ait apiid Etiscbium hist. Eccles. lib. 3. sed tamen cam non circiimdiixit sicut Petrus:
probat a litem ex Pliilip. 4.

For although single life hath in it privacy and simplicity of

such solitariness and sorrow, such leisure and unadive
affairs,

circumstances of living, that there are more spaces for religion

if men would use them to these purposes and because ; it may
have in it much Religion and Prayers, and must have in it a
perfeft Mortification of our strongest appetites, it is therefore
a state of great excellency ; yet concerning the state of Mar-
riage we are taught from Scripture and the Sayings of wise
men great things and honourable. Marriage is honourable in
all men, so is not single life ; for in some it is a snare and
a a trouble in the flesh, a prison of unruly desires
TTvpwo-i';,

which attempted daily to be broken. Celibate or single life

is

is never commanded but in some cases marriage is and he

; ;

that burns, sins often if he marries not; he that cannot contain

must marry, and he that can contain is not tied to a single
life,
 The Marriage Ring.

life,but may marry and not sin. Marriage was ordained by

God, instituted in Paradise, was the relief of a natural Neces-
sity, and the first blessing from the Lord he gave to Man not;

a Friend, but a Wife, that is a Friend and a Wife too (for a :

good woman is in her soul the same that a man is, and she is
a woman in her body
only that she may have the excellency
;

of the and the usefulness of the other, and become

one,
amiable in both ;) it is the seminary of the Church, and daily
brings forth sons and daughters unto God it was ministred ;

to by Angels, and Raphael waited upon a young man that he

might have a blessed Marriage, and that that marriage might
repair two sad Families, and bless all their Relatives. Our
blessed Lord, though he was born of a Maiden, yet she was
vail'd under the cover of marriage, and she was married to a
Widower ; for Joseph the supposed Father of our Lord had
children by a former wife. The first Miracle that ever Jesus
did, was to do honour to a wedding ; Marriage was in the

world before ages of the world the greatest

sin. and is in all

and most effeftive Antidote against sin, in which all the world
had perished, if God had not made a remedy and although :

Sin hath sour'd marriage, and struck the mans head with
Cares, and the womans bed with Sorrows in the produftion of
children yet these are but throws of Life and Glory, and she
;

shall be saved in child-bearing, if she be found in faith and

righteousness. a School and Exercise of vertue
Marriage is ;

and though Marriage hath cares, yet the single life hath desires,
which are more troublesome and more dangerous, and often
end in sin. Duty and
while the cares are but instances of
exercises of Piety : and therefore ifmore
single Life hath

privacy of Devotion, yet marriage hath more Necessities and

more Variety of it, and is an exercise of more Graces. In
two vertues, celibate or single life may have the advantage of
degrees
 The Marriage Ring.

degrees ordinarily and commonly, that is, in chastity and

devotion : but as in some persons this may fail, and it does in
very many, and a married man may spend as much time in
devotion as any Virgins or Widows do yet as in marriage
;

even those vertues of chastity and devotion are exercised so :

in other instances, this state hath proper exercises

and trials for those graces, for which single life can f^-lf^'I^Tlesaf."-
never be crown'd Here is the proper scene of ?"'"f'-M'''''".''4''v'''^'('
;

Piety and Patience, of the duty of Parents and the "'^""o'- ^laio.
charity of Relatives; here Kindness is spread Addajuod Eunuchu$ nui-
abroad, and Love is united and made firm as a Jel ^n^'lmti^? cava
'ic'i'^'ttia cumtts
centre: Marriage
o is the nursery
'
of Heaven; the
In similes, anttitosqi4e It-
Virgin sends prayers to God, but she carries but S""' consortia damtU.
.
Claudian.
, , ^ ,
.

one Soul to hrni but the state of marriage fills up

;

the numbers of the Elect, and hath in it the labour of Love,

and the delicacies of Friendship, the blessing of Society, and
the union of Hands and Hearts ; it hath in it less of beauty,
but more of safety than the single life ; it hath more care, but
less danger; more merry, and more sad; -is
it is

tuller ot sorrows,and killer ot joys it lies under x,,,. ^apSew^ si rbv fHof
;

more burdens, but is supported by all the strengths f^'^^" "" ''"'" ^'^"""
of love and charity, and those burdens are delight-
-,.,.
tul.
^ .. Sii/iiis patriain
,

ivlarnage is the mother oi the world, and parenum exHngiiU, in co

majoreiit
.
, ,
.

preserves Kingdoms, and fills Cities, and Churches, "slapnrtl Ijllt s/eumichat
and Heaven itself Celibate, like the Flie in the tl!'di0/^rn',r^^.
Heart of an apple, dwells in a perpetual sweet- 'if>"->>j- Varro in lege
ness, but sits alone, and is confin'd and dies in
Singularity but Marriage, like the useful Bee, builds a house
;

and gathers sweetness from every flower, and labours and

and Republicks, and sends out Colonies,
unites into Societies
and feeds the World with delicacies, and obeys their King,
and keeps order, and exercises many Vertues, and promotes
the
 The Marriage Ring.

that state of good things

the Interest of mankind, and is
of the
to which God hath designed the present constitution
world.

Ao? /3/30TOI/ AvtI aidev. <f>eOye Be na-)(\o(7vvr)v.

one instance to be like Angels,

Single life makes men in
the chast pair to be
but Marriage in very many things makes
great mystery, but it is the symbolical
like to Christ. This is a
mysteries of
and sacramental representment of the greatest
Christ descended from his Father's
bosom,
our Religion.
Divinity with flesh and bloud, and married
and contrafted his
the spouse of the
our Nature, and we became a Church,
Bridegroom, which he cleansed with his Bloud, and gave her
and Heaven for a joynture be-
his holy Spirit for a dowry, ;

children unto God by the Gospel. This Spouse he

getting
Charity, he feeds her at
hath joyn'd to himself by an excellent
his own Table, and lodges her nigh his own Heart, provides
her Necessities, relieves her Sorrows, determines her
for all

Doubts, guides her Wandrings, he is

become her Head, and
Signet upon his right hand he first indeed was
she as a ;

betrothed to the Synagogue and had

many children by her
married the Church
but she forsook her love, and then he
Gentiles, and by her as by a second
venter had a more
of the
numerous una domus est omnium filiorum ejus,
Issue, atqne

all the Children dwell

same house, and are Heirs of the
in the

intituled to the same Inheritance. Here is

same promises,
knot, the exceeding
the eternal Conjundion, the indissoluble
obedience of the Spouse, the communicating
love of Christ, the
uniting of Interests, the fruit of Marriage, a
of Goods, the
celestial Generation, a new Creature
Sacramentum hoc mag-
;

Sacramental mystery, represented by the

num est; this is the
Rite of Marriage so that Marriage is divine in its
holy ;

Institution,
 The Marriage Ring.

Institution, sacred in its Union, holy in the Mystery, sacra-

mental in its Signification, honourable in its Appellative,
religious in its Imployments : It is Advantage to the societies

of men, and it is Holiness Dico autevi in Christo

to the Lord.
& Ecclesia, It must beand the Church.
in Christ

If this be not observed, Marriage loses its mysterlousness :

but because it is to it^&di much of that which it signifies,

it concerns all that enter into those golden fetters to see
that Christ and his Church be in at every of its periods,
and that it be intirely conduced and over-rul'd by Religion ;

for so the Apostle passes from the sacramental rite to the real
duty Nevertheless, that is, although the former Discourse
;

were wholly to explicate the Conjunftion of Christ and his

Church by this similitude, yet it hath in it this real Duty, that
the man love his wife, and the wife reverence her husband
and this is the use we shall now make of it, the particulars of
which precept I shall thus dispose
I. I shall propound the Duty as it generally relates to

Man and Wife in conjundion. 2. The duty and power of

the Man. 3. The rights and priviledges, and the duty of
the Wife.
I . In Christo & Ecclesia] that begins all, and there is

great need it should be so : for they that enter into the state
of marriage, cast a dye of the greatest contingency, and yet of
the greatest interest in the world, next to the last throw
for Eternity.
NOi/ yap hrj irdvTecrcnv eVi ^vpov 'laTaTat, dKfji,r]<;,

*H fidXa \u7p0s u\edpo<; 'Aj^atot?, Tje ^imvai.

Life or death, felicity or a lasting sorrow are in the power

of marriage. A woman indeed ventures most for she hath no
Sanctuary to retire to from an evil Husband she must dwell ;

upon her Sorrow, and hatch the Eggs which her own Folly or
c Infelicity
 The Marriage Ring.

Infelicity hath produced and she is more under it, because

;

her tormentor hath a warrant of prerogative, and the Woman

may complain to God as Subje61;s do of tyrant Princes, but
otherwise she hath no appeal in the causes of unkindness.
And though the man can run from many hours of his sadness,
yet he must return to it again, and when he sits among his

neighbours, he remembers the objeftion that lies in his bosom,

and he sighs deeply.
All tuni te niiserum, nialique fatt
Qtieni attraElis pedibus patente porta
Percurrent mugilesque raphanique.

The boys, and the pedlers, and the fruiterers shall tell of this
man, when he is carried to his grave, that he lived and died a
poor wretched person. The Stags in the Greek Epigram,
whose Knees were clog'd with frozen Snow upon the mountains,
came down to the Brooks of the valleys, x^t^i^at vorepois aad-
fiaa-Lv wKv yoi'i;, hoping to thaw their joynts with the waters of

the stream but there the Frost overtook them, and bound
;

them fast in young Heards-men took them in

Ice, till the
their stranger snare. the unhappy chance of many men,
It is

finding many inconveniences upon the mountains of single

life, they descend into the valleys of ''marriage to
''Axpiso>'5sawo5,Nou- their troubles, and there they enter into
^gfj-gsh
'El' j(? f^i' cWi TUK and are bound to sorrow by the cords of
a7a- fetters,

Eie' orav eiaiKerj yafxeT^, or womans peevishness

a mans and the worst :

E"S'f?iari<i"a .a- of the evil is, they are to thank their own follies
for they fell into the snare by entering an im-
A\xlxi-'t.c..,&c.
proper way Christ and the Church were no in-
:

gredients in their choice but as the Indian Women enter:

into folly for the price of an Elephant, and think their Crime
warrantable ; so do men and women change their liberty for
 The Marriage Ring.

a rich fortune (like Eriphyle the Argive, *H ^vcrov ^i\ov av-

Sp6<; iBd^aro TtfirjevTa, she preferr'd gold before a
good man)
and shew themselves to be less than money by overvaluing
that to all the content and vi^ise felicity of their lives : and
when they have counted the Money and their Sorrows toge-
ther, how would they *buy with the Loss
willingly * j^ToncgoiiiammiMdotcvi
?^ '^'"
of all money, Modesty, or sweet Nature to
that ^^^'^^
'''' '^'"

their relative the odd thousand pound

!
'
would Sed pidkUiam, & pudo-
. rem, Ss' sedaiiim ctiptai-
gladly be allowed in good nature and fair man- ncm,
. T- 1r 1 1 1 Dcihn metum, parentum
ners. As very a tool is he that chuses tor amorcm, &- cognatHm

'Bea.uty principaWy cui stmi ertediii ocu/i,

;
shdfa & Xmphir'""
mens (as one said,) whose Eyes are witty, and
their Soul sensual; It is an ill band of affecuons
to tie two hearts together by a thread of red and white.
little

OvBefiiav, (fiTjalv r] Tpa'yathia,

"^Ivrjae KnX\o<; et? Tvoaiv ^vvaopov.

And they can love no longer but until the next Ague comes, ^^^^^f^
and they are fond of each other but at the chance of fancy,^
or ^ ^ "'
-'
its anda
^

the small Pox, or Child-bearing, or Care, or Time, or any laxet,

thing that can destroy a pretty Flower. But it is the basest obscun
of all when lust is the Paranymph and solicites the suit, and ocuHqtie
makes the contra6l, and joyns the hands ;
for this is commonly coiii'gTmr-

the effefl of the former, according to the Greek proverb, ^'iut"

Wtol (lev TTpwTicTTa Xemv yeveT r^vyeveio'!,
^ exi
AvTap eirena Spi'iKeov, rj TrapSa\l<;, ijBe fji,eya<; av'i, Juven. Sat.

At first for his fair cheeks and comely Beard, the beast
is taken for a Lion, but at last he is turn'd to a Dragon, or
a Leopard, or a Swine. That which is at first Beauty on the
face may prove Lust in the manners.
AvTOt? Se TOt? BeoicTi rrjv KepKOV fiovrfv

Kal firjpov tiaTrep irai.hepacrral'; Overe,

C 2 So
 The Marriage Ring.

So Enlmlus wittily reprehended such impure contrafts they ;

offer in their marital Sacrifices nothing but the Thigh, and

that which the Priests cut from the Goats when they were
laid to bleed upon the Altars. 'Eav ets KaXXos crw/Aaros fi^exjjr)

Tis (o Aoyos (f>i)(rl) Koi avTW tj crap^ etvat Kar ivLdvfJiiau 80^17

/caXi), aapKLKtos 'Stiiv koX dfiapTr]TLKa<; Sl ov redavixaKe, /cpiVerai,

Said S. Clement. " He or she that looks too curiously upon
"the beauty of the body, looks too low, and hath flesh and cor-
"ruption in his Heart, and is judg'd sensual and earthly in
"his Affections and Desires." Begin therefore with God ;

Christ is the President of marriage, and the holy Ghost is the

Fountain of purities and chast loves, and he joyns the hearts ;

and therefore let our first Suit be in the court of Heaven, and
with designs of Piety, or Safety, or Charity let no impure ;

spirit defilethe virgin purities and castifications of the soul,

(as S. Peters phrase is ;) let all such Contra6ls begin with reli-
gious affe6lions.

Conjugium petimus, partumque uxoris ; at illis

Notum, qui pueri qualisve futura sit uxor.
We sometimes beg of God, for a Wife or a Child, and he
alone knows what the wife shall prove, and by what dis-
positions and manners, and into what fortune that child shall
enter but we shall not need to fear concerning the Event of
:

it, if Religion, and fair Intentions, and Prudence manage, and

conduft it all the way. The preservation of a Family, the

produftion of Children, the avoiding Fornication, the refresh-
ment of our Sorrows by the comforts of Society, all these are
fair Ends of Marriage and hallow the entrance but, in these ;

there is a special orderwas the first designed, // is

; society
not good for man to be alone : Children was the next. Increase
and multiply ; but the avoiding fornication came in by the
superfoetation
 The Marriage Ring. 13

superfoetation of the evil accidents of the world. The first

makes marriage Delegable, the second necessary to the

Publick, the third necessary to the Particular; This is for

safety, for life, and Heaven it self;

Nam simulac venas injlavit dira cupido,

Hue Juvenes csqiium est descendere

The other have in them joy and a portion of Immortality :

the first makes the mans Heart glad the second is the friend
;

of Kingdoms, and Cities, and Families and the third is the

;

Enemy to Hell, and an Antidote of the chiefest inlet to

damnation but of all these the noblest End is the multiplying
:

Miindus cu7n patet, Deorum tristinm atquc inferum

children, Macrobim

quasi patet janua ; propterea uxorem liberorum qticerendorum rone.

causa ducere religiosum est, said Varro, It is religion to marry

for children and Qtiintilian put it into the definition of a
;

wife, est enim uxor quani jungit, quant diducit utilitas ; ctijus
h(BC reverentia est, quod videtiir inventa in causa liberorjirn,

and therefore S. Ignatius when he had spoken of Elias, and

Titus, and Clement, with an honourable mention of \h\r Epist.ad

virgin-state, lest he might seem to have lessened the married deipl.

Apostles, at whose feet in Christs Kingdom he thought him-

self unworthy to sit, he gives this testimony, they were rots
ya/tiois Trpo(TOiJ.i\rj(TavTes ov)( vtto npoOvyiia'; rrj? Trepi to npayfj-a,
a\X' in ivvoia'i iavraiu tov yevov; icrxov eVeiVov?, that they
might not be disparaged in their great names of holiness and
severity, they were secured by not marrying to satisfie their
lower appetites, but out of desire of children. Other con-
siderations if they be incident and by way of appendage, are
also considerable in the accounts of prudence ; but when they
become principles, they defile the mystery and make the
blessing doubtful : Amabit sapiens, cupient cceteri, said Afra-
mus.
14 The Marriage Ring.

nius, Love is a fair Inducement, but Desire and Appetite are

rude, and the Chara6lerisms of a sensual person Amare :

justi & boni est, cupere impotentis ; to love, belongs to a just

and a good man ; but to lust, or furiously and passionately
to desire, is the sign of impotency and an unruly mind.
2. Man and Wife are equally concerned to avoid all

Offences of each other in the beginning of their conversation :

every little thing can blast an infant Blossom ; and the breath
of the South can shake the little rings of the Vine,when first
they begin to curie like the locks of a new weaned boy but ;

when by Age and consolidation they stiffen into the hardness

of a stem, and have by the warm embraces of the Sun and the
kisses of Heaven brought forth their clusters, they can endure
the storms of the North, and the loud noises of a Tempest,
and yet never be broken So are the early unions of an
:

unfixed Marriage watchful and observant, jealous and busie,

;

inquisitive and careful, and apt to take alarum at every unkind

word. For Infirmities do not manifest themselves in the first
Scenes, but in the succession of a long Society and it is not ;

chance or weakness when it appears at first, but it is want of

love or prudence, or it will be so expounded and that which ;

appears ill at first usually affrights the unexperienced man or

woman, who makes unequal conjedlures, and fancies mighty
sorrows by the proportions of the new and early unkindness.
It is a very great Passion, or a huge Folly, or a certain want
of Love, that cannot preserve the colours and beauties of
Kindness, so long as publick Honesty requires a man to wear
their Sorrows for the death of a Friend. Plutarch compares
a new Marriage to a Vessel before the hoops are on, jueTo,
a.pya.% jJ-ev vno t^? tu^ouch^s /aaSiws StacrTrarat TTpo(f)dcreo}i, every

thing dissolves their tender compaginations, but }(j)6vo} twv

dpfjicov (Tvp.TTri^i,v Xa^ovTov juoyis vtto vvpos kol cnBijpov StaXverat,
when
 The Marriage Ring. 15

when the joynts are stiffened and are tied by a firm com-
pliance and proportion'd bending, scarcely can it be dissolved
without Fire or the violence of Iron. After the Hearts of
the man and the wife are endeared and hardened by a mutual
Confidence, and Experience longer than artifice and pretence
can last, there are a great many remembrances, and some
things present that dash all litde unkindnesses in pieces.

The little Boy in the Greek Epigram, that was creeping Mafw toO
down a Precipice was invited to his Safety by the sight of ^opa^Kai
*"'"'"'
his Mother's pap, when nothing else could intice him to
return and the bond of common
: Children, and the sight
of her that nurses what is most dear to him, and the endear-

ments of each other in the course of a long society, and the

same relation is an excellent security to redintegrate and to
call that love back which folly and trifling accidents would

disturb.

Tormentum ingens mibeiitibus Jiaret

QiuB neqtieunt parere, & partu retinere maritos.

When it is come thus far, it is hard untwisting the Knot

but be careful in its first coalition, that there be no rudeness
done for if there be, it will
; for ever after be apt to start
and to be diseased.
*
3. Let man and wife be careful to stifle little things, ^''fff'"

that as fast as they spring, they be cut down and trod upon ;
dcm, sed

for if they be suffered to grow by numbers, they make the randa ma-

spirit peevish, and the Society troublesome, and the Affecflions

loose and easie by an habitual Aversation. Some men are
more vexed with a Flie than with a Wound and when the ;

Gnats disturb our sleep, and the Reason is disquieted but not
perfectly awakened it is often seen that he is fuller of trouble
;

than if in the day-light of his reason he were to contest with

a
 1 The Marriage Ring.

a potent enemy. In the frequent little accidents of a Family,

a mans reason cannot always be awake and when his Dis- ;

courses are imperfeft, and a trifling Trouble makes him yet

more restless, he is soon betrayed to the violence of Passion.
It is certain that the man or woman are in a state of weakness
and folly then,when they can be troubled with a trifling
accident ; and therefore it is not good to tempt their affeftions,
when they are in that state of danger. In this case the
Caution is, to substra6l Fuel from the sudden Flame for ;

stubble though it be quickly kindled, yet it is as soon ex-

tinguished, be not blown by a pertinacious breath, or
if it

fed with new Add no new provocations to the

materials.
accident, and do not inflame this, and peace will soon return,
and the discontent will pass away soon, as the sparks from the
collision of a flint ; ever remembring, that Discontents pro-
ceeding from daily little things, do breed a secret un-
discernable Disease, which is more dangerous than a Fever
proceeding from a discerned notorious Surfeit.
4. Let them be sure to abstain from all those things,
which by experience and observation they find to be contrary
to each other. They that govern Elephants never appear
before them in White, and the Masters of Bulls keep from
them all garments of Bloud and Scarlet, as knowing that they

will be impatient of civil usages and discipline, when their

Natures are provoked by their proper Antipathies. The
ancients in their martial Hieroglyphicks us'd to depidl
Mercury standing by Venus, to signifie, that by fair language
...Hujus2SiA sweet intreaties, the minds of each other should be

"u nZi united

and hard by them, Stiadam
;
Gratias descripserunt,&
que vo- j.j^g would have all deliciousness of manners, compliance and
Nuiiaboni, mutual observance to abide.
auimo 5. Let the Husband and Wife infinitely avoid a curious
r/X distindion
 The Marriage Ring. i
7

distin6lion ofmine and thine ; for this hath caused all the Plus aloes
Laws, and the Suits, and all the Wars in the World let mollis
all ;

them who have but one Person, have also but one Interest, juven'sat!
The Husband and Wife are heirs to each other (as Dionysius ^'
Halicarnasseus relates from Romulus) if they die without
Children ; but if there be Children, the Wife is tois Traicrti'

icro/Aot/Do?, a partner in the Inheritance. But during their life,

the use and imployment is common to both their necessities,

and in this there is no other Difference of right, but that the
Man hath the Dispensation of all, and may keep it from his

Wife just as the Governour of a Town may keep it from the

right Owner ; he hath the pozucr, but no right to do so. And
when either of them begins to impropriate, it is like a tumour

in the llesh, it draws more thanbut what it feedsits share ;

on, turns to and therefore the Romans forbad any

a bile :

Donations to be made between Man and Wife, because

neither of them could transfer a new Right of those things,
which already they had in common but this is to be under- ;

stood only concerning the uses of necessity and personal

conveniences for so all may be the Woman's, and all may be
;

the Man's in several regards. Corvinus dwells in a Farm

and receives all its profits, and reaps and sows as he please,
and eats of the Corn and drinks of the Wine it is his own ; :

but all that also is his Lords, and for it Corvinus pays
Acknowledgment and his Patron hath such powers and uses
;

of it as are proper to the Lords and yet for all this, it may
;

be the Kings too, to all the purposes that he can need, and
is all to be accounted in the censtis and for certain services

and times of danger So are the Riches of a Family, they

:

are a Womans as well as a Mans they are hers for Need, :

and hers for Ornament, and hers for modest Delight, and for
the uses of Religion and prudent Charity but the disposing ;

D them
 1 The Marriage Ring.

them into portions of inheritance, the assignation of charges

and governments, stipends and rewards, annuities and greater
donatives are the reserves of the superior right, and not to
be invaded by the under-possessors. But in those things,
where they ought to be common, if the spleen or the belly
swells and draws into its capacity much of that which should
be spent upon those parts, which have an equal right to be
maintain'd, it is a dropsie or a consumption of the whole,
something that is evil because it is unnatural and monstrous.
Macarius in his 32 Homily speaks fully in this particular, a
Woman betrothed to a Man bears all her Portion, and with
a mighty Love pours it into the hands of her Husband, and
says, e/u.oj' ouSei- e)(aj, I have nothing of my own my Goods, ;

'p,,r6/)w^ my Portion, my Body and my Mind is yours. No/aw yap

airauTa yi/yi^ecruaL tov yeya/Aij/coTos, tov ttKovtov, Trjv ooqav, Tov<i

inaivov;, all that a Woman

reckoned to the right of
hath is

her Husband; not her wealth and her person only, but her
reputation and her praise So Ltician. But as the Earth,
;

the Mother of all Creatures here below, sends up all its

Vapours and proper emissions at the command of the Sun,
and yet requires them again to refresh her own Needs, and
they are deposited between them both in the bosome of a
Cloud as a common receptacle, that they may cool his Flames,
and yet descend to make her F"ruitful So are the proprieties
:

of a Wife to be dispos'd of by her Lord and yet all are for ;

her provisions, it being a part of his need to refresh and

supply hers, and it serves the interest of both while it serves
the necessities of either.
These are the Duties of them both, which have common
regards and equal necessities, and obligations and indeed
;

there is scarce any matter of duty, but it concerns them both

alike, and is only distinguished by names, and hath its variety
by
 The Marriage Ring. 19

by circumstances and little accidents : and what in one is

call'd love, in the other is called reverence ; and what in the

wife is obedience, the same in the man is duty. He provides,

and she dispenses he gives commandments, and she rules
;

by them he rules her by Authority, and she rules him by

;

Love she ought by all means to please him, and he must

;

by no means displease her. For as the Heart is set in the

midst of the Body, and though it strikes to one side by the
prerogative of Nature, yet those throbs and constant motions
are felt on the other side also, and the influence is equal to
both : So it is in conjugal Duties ; some motions are to the
one side more than to the other, but the interest is on both,
and the Duty is equal in the several instances. If it be
otherwise, the Man enjoys a Wife as Pcriander did his dead
Melissa, by an unnatural Union, neither pleasing, nor holy,
useless to all the purposes of Society, and dead to Content.

Part
 The Marriage Ring.

Part II.

IHe next Inquiry is more particular, and considers

the Power and Duty of the Man Let every one of
;

you so love his Wife even as himself; she is as him-

self, the man hath power over her as over himself,

and must love her equally. A Husbands power over his

wife is paternal and friendly, not magisterial and despotick.
The wife is in perpetua tiitela, under condu6l and counsel ;

for, the power a man hath is founded in the understanding,

not in the will or force it is not a power of coercion, but a

;

power of advice, and that government that wise men have

over those who are fit to be conduced by them Et vos in :

manu et in tutela non in semitio debetis habere eas, et nialle

patres vos, et viros, qtiam doniinos dici, said Valerius in Livie ;

Husbands should rather be Fathers than Lords. Homer adds

more soft appellatives to the charafter of a Husbands duty,
yap ecrrt avrfj kol TTOTVia iJirjTrfp, rjok Kacriyvqro^,
TTaTTJp ixkv
Thou be a Father and a Mother to her, and a Brother:
art to
and great reason, unless the state of Marriage should be no
better than the condition of an Orphan. For she that is
bound to leave Father and Mother, and Brother for thee,
either is miserable like a poor fatherless child, or else ought
to
 The Marriage Ring.

to find all these, and more in thee. Medea in Euripides had

cause to complain when she found it otherwise.

X\.avTav S' Off' ^ar iyi-^v")(a Koi jvoifirjv e%6t

TvvaiKe^ ia-fiev d&\ianajov (pvTOp'

'^A? TTpana fiev Bel )(^pr]^dru)v virep^oKfj

Yioaov irpiaadat,, BecjiroTTjv re cral/naro?

Aa^eiv.

Which Saint Amh-ose well translates : It is sad, when Virgins Exhor. ad

are with their own Money sold to Slavery ;and that Services
are in better state than Marriages ; for they receive Wages,
but these buy their Fetters and pay dear for their loss of
Liberty and therefore the Romans expressed the mans power
;

over his wife but by a gentle word, Nee vcro mnlieribus pra-
feHus prccponatur, qui apud Gtcecos crcari solet, sed sit censor
qui viros doceat moderari uxoribus ; said Cicero, Let there be
no Governour of the Woman appointed, but a Censor of
Manners, one to teach the men to moderate their Wives, that
is, fairly to induce them to the measures of their own pro-

portions. It was rarely observed of Philo, Eu to \x.r\ (fxivai, r)

yvvrj rjv eSw/ca? ifiol, aXXa jxer ijjiov' ov yap e/AOi cu? Krijix-a Trjv
dWa koI avT-^v d<j)rJKa<; dverov Koi
alo-dr)cn,v e8wKa<s, ikevdepav,
when Adam made that fond Excuse for his Folly in eating

the forbidden fruit, he said [The woman thou gavest to be

with me she gave me] He woman which thou
says not [The
gavest to me] no such thing none of his Goods, none
; she is

of his Possessions, not to be reckoned amongst his Servants ;

God did not give her to him so but [The woman thou gavest
;

to be with me] that is, to be my partner, the Companion of my

joys and sorrows, thou gavest her for Use, not for Dominion.
The Dominion of a man over his Wife is no other than as
the Soul rules the Body for which it takes a mighty care,
;

and uses it with a delicate tenderness, and cares for it in all

contingencies,
 The Marriage Ring.

contingencies, and watches to keep it from all evils, and

studies to make for it fair provisions, and very often is led
by its inclinations and desires, and does never contradift
its appetites, but when they are evil, and then also not without
some and its Government comes only to
trouble and sorrow ;

this, it body with light and understanding, and

furnishes the
the body furnishes the soul with hands and feet the Soul ;

governs, because the body cannot else be happy, but the

government is no other than provision; as a Nurse governs
a Child, when she causes him to eat, and to be warm, and
dry, and quiet and yet even the very government itself is
:

divided ; forand Wife in the family, are as the Sun

Man
and Moon firmament of Heaven He rules by Day,
in the ;

and she by Night, that is, in the lesser and more proper
Circles of her affairs, in the conduft of domestick provisions
and necessary offices, and shines only by his light, and rules
by his authority and as the Moon in opposition to the Sun
;

shines brightest, that is, then, when she is in her own circles

and separate regions so is the authority of the Wife then

;

most conspicuous, when she is separate and in her proper

Sphere in Gynceceo, in the nursery and offices of domestick
;

employment : but when she is in conjun6lion with the Sun her

Brother, that is, in that place and employment in which his

care and proper offices are employed, her light is not seen,
her authority hath no proper business but else there is no ;

difference for they were barbarous people, among whom wives

:

were instead of servants, said Spartiamis in Caracalla ; and

it is a sign of impotency and weakness, to
force the Camels to

kneel for their Load, because thou hast not spirit and strength
enough to climb To make the affeftions and evenness of a
:

wife bend by the flexures of a servant, is a sign the man is

not wise enough to govern, when another stands by. So

many
 The Marriage Ring. 23

many differences as can be in the appellatives of Dominus

and Domina, Governour and Governess, Lord and Lady,
Master and Mistress, the same difference there is in the
authority of man and woman, and no more Si tu Cuius, ego ;

Caia, was publickly proclaimed upon the threshold of the

young mans house, when the bride enter'd into his hands
and power and the title of Domina in the sense of the Civil
;

Law, was among the Romans given to Wives.

Hi Doniinam Ditis thalamo deduce re adorti, ^ndd. 6.

said Virgil : where, though Servius says it was spoken after

the manner of the Greeks, who call'd the Wife t^ia-noivav, Lady
or Mistress, yet it was so amongst both the Nations.
Ac donmm Dominam voca, says Cahtlliis Epithai.

Hcrrebit Dominc? vir comes ipse sua:, so Martial

And therefore although there is just measure of Subje61,ion
and Obedience due from the Wife to the Husband (as I shall
after explain) yet nothing of this expressed is in the mans
Charafter, or in his Duty ; he is not commanded to rule, nor
instrufted how, nor bidden to exaft obedience, or to defend
his priviledge his Duty is signified hy Love, by nourishing %v\^^i. 5.
; all

and cherishing,by being joyned with her in all the unions of ^^' ^^'
charity, by not being bitter to her, by dzvelling tvith her accord- Coi. 3. 19.
^' '"
ing to knoivledge, giving honour to her : so that it seems to be " '
'

with Husbands, as it is with Bishops and Priests, to whom

much honour is due, but yet so that if they stand upon it, and
challenge it, they become less honourable And as amongst :

men and women humility is the way to be preferr'd so it is ;

in Husbands, they shall prevail by cession, by sweetness and

counsel, and charity and compliance. So that we cannot

discourse of the mans right, without describing the measures of
his duty ; that therefore follows next.
Let
24 The Marriage Ring.

Let him love his wife even as himself F\ That's his Duty,
and the measure of it too which is so plain, that if he under-
:

stands how he treats himself, there needs nothing be added

concerning his demeanour towards her, save only that we add
the particulars, in which holy Scripture instances this general
Commandment.
Ml) TTLKpaCueTe. That's the first. Be not bitter against
her ; and this is the least Index and signification of Love ; a
Civil man is never bitter against a Friend or a Stranger, much
less to him that enters under his Roof, and is secured by the
Laws of Hospitality. But a Wife does all that, and more ;

she quits all her interest for his love, she gives him all that she
can give, she is as much the same person as another can be
the same, who is conjoyned by love, and mystery, and religion,
and all that is sacred and profane.

Non equidem hoc dubites amborum fcedere certo

Consentire dies, & ab icno sidere duci

They have the same Fortune, the same Family, the same
Children, the same Religion, the same Interest, the same
Flesh \erunt duo in carnem unani\ and therefore this the
Apostle urges for his /at) niKpalvere, no man hateth his own
flesh, but no7irisheth and
and he certainly is
chcrisheth it ;

strangely Sacrilegious and a Violater of the rights of Hospi-

tality and San6luary, who uses her rudely, who is fled for

Protection, not only to his House, but also to his Heart and
Bosome. A wise man will not wrangle with any one, much
less with his dearest relative and if it be accounted undecent ;

to Embrace in publick, it is extremely shameful to Brawle

in publick : for the other is in itself lawful ; but this never,
though were assisted with the best circumstances of which
it

it is capable. Marais Aurelius said, that a wise man ought

ofteti
 The Marriage Ring.

often to admonish his wife, to reprove her seldom, but never

to lay his hands'''' upon her : neqtie verberibtcs neque iiialediHis
exasperandani tixorem, said the Do6lors of the
Jews, and Homer brings in Jupiter sometimes *
slmm qukunquep'^i-
'^'^

speaking sharply to funo (according to the Greek ^l2,^^, ^ ^^^^ j^^^.^

liberty and Empire) but made a pause at striking uu Dcos.

^ ' ' ^ '-'
Svt salts i membns kmiem
her, perscinderc vesiem,
,-. , V ^5., , r 1 .
J / ,-, - Sit salts ornalas dissolu-
\jv fiav Old ei avre KaKoppa<pL7]<; a\eyet-vr]<; issc comas,

np(BT77 kiravpriai icai ae TrXvyrja'tv iudcraa). ^'' lacrymas movisse sa-

1^ ^'
'
"' '^
lis; qualerillelieatus,

And the Ancients used

^'"
to sacrifice to Juno ya- '^''pJiTpoiJr'''
^"^ maniims qui smms
aijXi'a,
' '
_
o without gall
or the President of Marriage, o ;

^,-i(^ sfutiimqite sn-

and St. Basil observes and urges it, by way of dimqiu-

upbraiding quarrelling husbands ; httam vipera procuia Vmere.

virus ob nuptiarum venerationem evomit, the Viper

casts all his poison when he marries his female, Tu Homii. 7.

duritiam animi, tu feritatem, tu crudelitatem ob uiiionis reve-

rentiam noii deponis? He is worse than a Viper, who for
the reverence of this sacred union will not abstain from such
a poisonous bitterness ; and how shall he embrace that person
whom he hath smitten reproachfully ; for those kindnesses
are undecent which the fighting-man pays unto his wife.
S. Chrysostome preaching earnestly against this barbarous
Inhumanity of striking the Wife, or reviling her with evil
Language, says, it is as if a King should beat his Viceroy
and use him like a Dog from whom most of that Reverence ;

and Majesty must needs depart, which he first put upon him,
and the subjects shall pay him less duty, how much his
Prince hath treated him with less civility but the loss ;

redounds to himself; and the government of the whole family

shall be disordered, if blows be laid upon that shoulder which
together with the other ought to bear nothing but the cares
and the issues of a prudent government. And it is observ-
E able,
26 The Marriage Ring.

able, that no man ever did this rudeness for a vertuous end ;

it an incompetent instrument, and may proceed from wrath

is

and folly, but can never end in vertue and the unions of a
prudent and fair society. Quod si verberaveris, exasperabis
morbum : (saith S. Chrysostome-) asperitas enim vtansuetudine
lion alia asperitate, dissolvitur ; if you strike, you exasperate

the Wound, and (like Cato at Utica in his despair) tear the

Wounds in pieces; and yet he that did so ill to himself whom he

lov'd well, he lov'd not women tenderly, and yet would never
strike ; And if the man cannot endure her talking, how can
she endure his striking? But this Caution contains a Duty
in which none prevaricates, but the meanest of the people,
it

Fools and Bedlams, whose kindness is a Curse, whose govern-

ment is by chance and Violence, and their families are Herds
of talking Cattel,

Sic alternos rejicit cursus

Alternus Amor, sic aslrigens
Bellum discors exulat oris.
HcEC Concordia temperat ccquis
Elementa modis, tct pugnantia
Vicibus cedant Iiumida siccis,

Jungantque fidem frigora Jlammis.

The Marital Love is infinitely removed from all possibility of

such rudenesses : it is a thing pure as Light, sacred as a

Temple, lasting as the World Amicitia, gtice desinere potuit,;

nunquam vera fnit, said one that love, that can cease, was
;

never true it is o/AtXia, so Moses call'd it it is eovoia, so S.

: ;

Paul ; it is ^iXoVrj?, so Homer ; it is ^iKo^pocrvvr], so Pbitarch;

that is, it contains in it all sweetness, and all society, and
felicity, and all prudence, and all wisdom. For there is

nothing can please a man without Love, and if a man be

weary
 The Marriage Ring. 27

weary of the wise discourses of the Apostles, and of the inno-

cency of an even and a private Fortune, or hates peace or a
fruitful Year, he hath reaped Thorns and Thistles from the

choicest Flowers of Paradise ; For nothing can sweeten felicity

itself, but Love ; but when a man dwells in love, then the Breasts
of his Wife are pleasant as the droppings upon the hill of
Hcrnioii, her Eyes are fair as the light of Heaven, she is a
Fountain sealed, and he can quench his thirst, and ease his
cares, and lay his sorrow down upon her lap, and can retire
home as to his sancluar)' and refecflory, and his gardens of
sweetness and chast refreshments'". No man can tell but he * Felices
ter i2^
that loves his children, how many delicious accents make a amplms,
Quos ir-
mans heart dance in the pretty conversation of those dear rupta
tenet
pledges : their childishness, their stammering, their little copula,
7iec
angers, their innocence, their imperfe6lions, their necessities jnalis

are so many little emanations of joy and comfort to him that Dh'ulsos
querimo-
delights in their persons and society but he that loves not ;
niis. Su-
preme
his Wife and Children, feeds a Lioness at home, and broods a citiiis
solvet a-
nest of Sorrows and Blessing itself cannot make him Happy
;
; mor die.
Horat.
so that all the Commandments ofGod injoyning a man to
love his wife, are nothing but so many Necessities and Capa-
cities of joy. She that is lo-Jd is safe, and he that loves is joy-

ful. Love is a union of all things excellent ; it contains in it.

Proportion and Satisfadlion, and Rest and Confidence and I ;

wish that this were so much proceeded in, that the Heathen
themselves could not go beyond us in this Vertue, and its
proper, and its appendant happiness. Tiberius Gracchus chose
to die for the safety of his Wife and yet methinks to a;

Christian to do so, should be no hard thing for many Ser- ;

vants will die for their Masters, and many Gentlemen will die
for their Friend but the Examples are not so many of those
;

that are ready to do it for their dearest Relatives, and yet

K 2 some
 The Marriage Ring.

some there have been. Baptista Fregosa tells of a Neapolitan,

that gave himself a slave to the Moors, that he might follow
his Wife, and Dominicns Catalusius, the Prince of Lesbos,
kept company with his Lady when she was a Leper, and these
are greater things than to die.
But the Cases in which this can be required are so rare
and contingent, that holy Scripture instances not the duty in
this particular but it contains in it that the Husband should
;

nourish and cherish her, that he should refresh her sorrows

and intice her fears into confidence and pretty arts of rest
For even the Fig-trees that grew in Paradise had sharp
pointed Leaves, and Harshnesses fit to mortifie the too forward
lusting after the Sweetness of the Fruit. But it will concern
the Prudence of the Husbands love to make the Cares and
Evils as simple and easie as he can, by doubling the Joys and
UxorU A6ls of a careful friendship, by tolerating her Infirmities,
^toUaT (because by so doing, he either cures her, or makes himself
opus est,
by fairly expounding all the little traverses of society
^gj-jgr)
ras:
and communication, by taking every thing by the right handle.
Qui "'
V
tollit . r
u
vitium, (as Plutarch s expression is) for there
i'

is
1
nothing but
i_
may be
Tommo- mis-interpreted, and yet if it be capable of a fair construftion,

1^'"ibi it is the Office of Love to make it.

sese me- Kav Xeyv,

"Or' av Ti Xehj, ypr) hoKelv, arj
liorem ,
facit. -- Ka/CTTOl'etl'
Varro.
kv TO ^vvovTi, TTjOO? X'^P''^ fieWt) "Keryeov.

Love will account that to be well said, which it may be was

not so intended ; and then it may cause it to be so, another
time.
3. Hither also is to be referred that he secure the Interest
of her Vertue and Felicity by a fair Example ;
for a Wife to a

Husband is a Line or Superficies, it hath Dimensions of its

own,
 The Marriage Ring. 29

own, but no Motion or proper affedlions but commonly puts ;

on such images of vertues or vices as are presented to her by

her Husband's Idea: and if thou beest vicious, complain not
that she is infeled that lies in thy bosom ; the interest of whose
love ties her to transcribe thy Copy, and write after the Cha-
ra6lers of thy manners. Paris was a man of Pleasure, and
Helena was an Adulteress, and she added Covetousness upon
her own account. But Ulysses was a prudent man, and a
wary counsellor, sober and severe and he efformed his Wife ;

into such imagery as he desir'd and she was Chast as the ;

Snows upon the mountains. Diligent as the fatal Sisters,

always Busie, and always Faithful, yXaJcro-af \iXv dpy-qv, x^'pa

8'
elx'^v ipydrqv, she had a lazy tongue, and a busie hand.
4. Above all the instances of Love, let him preserve Kai d^i-

towards her an inviolable Faith, and an unspotted Chastity, poiVi Tin

^'"''
for this is the Marriage Ring, it ties two hearts by an eternal ^

band ; it is like the Cherubims flaming sword, set for the

guard of Paradise he that passes into that garden, now that
;

it is immur'd by Christ and the Church, enters into the shades

of death. No man must touch the forbidden Tree, that in the

midst of the garden, which is the tree of Knowledge and

Life. Chastity is the security of Love, and preserves all the
Mysteriousness like the secrets of a Temple. Under this
Lock is deposited security of Families, the union of Affecflions,
the repairer of accidental Breaches.

- Kai o"(^ aKpLTa veiKea \vaw

E('? evvrjv dvecraaa 6/j,(j)6rjvai (fiiXorrjTt.

This is a Grace that is shut up and secur'd by all arts of

Heaven, and the defence of Laws, the locks and bars of

Modesty, by honour and reputation, by fear and shame, by
interest and high regards and that contract that is intended
;

to
30 The Marriage Ring.

to be for ever, is yet dissolved, and broken by the violation of

this nothing but Death can do so much Evil to the holy rites
;

of Marriage, as Unchastity and breach of Faith can. The

shepherd Gratis falling in love with a She-goat, had his brains
beaten out with a Buck as he lay asleep and by the Laws of
;

man might kill his Daughter, or his Wife, if he

the Roiuafis, a
surprised her in the breach of her holy Vows, which are as
sacred as the threads of Life, secret as the privacies of the
Sanduary, and holy as the society of Angels. Nullce sunt
inimicitice nisi avioris accrbce, and God that commanded us
to forgive our Enemies, left it in our choice, and hath not
commanded us to forgive an adulterous Husband or a Wife ;

but the offended parties Displeasure may pass into an eternal

Separation of Society and friendship. Now in this Grace it is
fit that the Wisdom and severity of the man should hold forth

a pure Taper, that his Wife may, by seeing the beauties and
transparency of that Crystal, dress her mind and her body by
the light of so pure reflexions ; It is certain he will expect it

from the modesty and retirement, from the passive nature and
colder temper, from the humility and fear, from the honour
and love of his Wife, that she be pure as the Eye of Heaven:
and therefore it is but reason that the wisdom and nobleness,
the love and confidence, the strength and severity of the man
should be as holy and certain in this grace, as he is a severe
exaftor of it at her hands, who can more easily be tempted by

another, and less by her self.

These are the little Lines of a mans Duty, which like
threads of Light from the body of the Sun do clearly describe
all the regions of his proper Obligations. Now concerning
thewomans diUy, although it consists in doing whatsoever her
Husband commands, and so receives Measures from the rules
of his Government, yet there are also some lines of life
depicted
 The Marriage Ring. 31

depifted upon her hands, by which she may read and know
how to proportion out her duty to her Husband.
I. The first is Obedience; which because it is nowhere
enjoyned that the man should exa6l of her, but often com-
manded to her to pay, gives demonstration that it is a
voluntar}'^ Cession that is required, such a Cession as must
be without coercion and violence on his part, but upon fair
inducements, and reasonableness in the thing, and out of love,

and honour on her part. When God commands us to love

him, he means we should obey him This is love that ye keep ;

my Commandments, and, If ye love me (said our Lord) keep

my Commandments : Now as Christ is to the Church, so is
Man to the Wife and therefore obedience is the best instance
:

of her Love ; for it proclaims her Submission, her Humility,

her Opinion of his wisdom, his preeminence in the family,
the Right of his priviledge, and the Injunftion imposed by
God upon her Sex, that although in sorrow she bring forth
children, yet with love and choice she should obey. The mans
aiithority is love, and the i^'omans love is obedience ; and it was
not rightly observed of him that said, when the woman fell,

God made her timorous that she might be rul'd, apt and easie
to obey ; for this obedience is no way founded in fear, but in
love and reverence. Receptee reverentice est, si mulier viro c. aiia, Dc
subsit, said the Law ; unless also that we will add, that it is Ma/ri,,,.

an effect of that Modesty which like Rubies adorn the necks

and cheeks of Women. Pudicitia est, pater, eos magnifcare. ptautus in

qui nos socias sumpserunt sibi, said the Maiden in the Comedy :

It is modesty to advance and highly to honour them, who

have honoured us by making us to be the companions of

their dearest excellencies for the Woman that went
;

before the man in the way of Death, is commanded to

follow him in the way of Love and that makes the Society
;

to
 32 The Marriage Ring.

to be perfe6l, and the Union profitable, and the Harmony

compleat.

Inferior Matrona suo sit, Sexte, marito

Non aliter fijint fcBviina virque pares.

For then the Soul and Body make a perfeft Man, when the
Soul commands wisely, or rules lovingly, and cares profitably,
and provides plentifully, and condu6ls charitably that Body
which is its partner and yet the inferior. But if the Body
shall give Laws, and by the violence of the appetite, first
abuse the Understanding, and then possess the superior
portion of the Will and Choice, the body and the soul are
not apt company, and the man is a fool and miserable. If

the Soul rules not, it cannot be a Companion either it must ;

govern, or be a slave ; Never was King deposed and suffered

to live in the state of Peerage and equal Honour, but made

a Prisoner, or put to death and those women, that had rather
;

lead the blind than follow prudent guides, rule fools and easie
men than obey the powerful and wise, never made a good
society in a house a wife never can become equal but by
:

obeying ; but so her power while it is in minority, makes up

the authority of the and becomes one govern-
man integral,

Gen. 5. 2. ment, as themselves are one man. Male and Female created
Adam, saith the holy Scripture
he them, and called their name
they are but One and therefore the several parts of this one
:

man must stand in the place where God appointed, that the
lower parts may do their ofiices in their own station, and
promote the common interest of the whole. A ruling Woman
is intolerable.

Juvenal. Faciunt graviora coa^lce

Iinperio sexus
But
 The Marriage Ring. 1}^

But that's not all ; for she is miserable too : for,

Ta Sevrepeia Trjv yvval/ca Bel \iyeiv

Trjp B' r'jiye/jLOViav rmv oXcov tov dvBp exeiv.

It is a sad calamity for a Woman to be joyned to a Fool

or a weak person ; it is like a guard of Geese to keep the
Capitol, or as a flock of Sheep should read grave Leftures
if

to their Shepherd, and give him orders where he shall conduct

them to pasture. O vere Plwygic?, neque enim P/nygcs, It is
a curse that God threatned sinning persons, Dcvoratiim est
robur eorum, falli stmt quasi mulieres. Effozniinati domina- Esay 3. 4.

bnnttir eis. To be ruled by weaker people SoOXov yiv^a-dai, ;

Trapa(f)povovvTo^ SecnTOTov, to have a fool to ones Master, is

the fate of miserable and unblessed people : and the Wife can
be no ways Happy, unless she be governed by a prudent
Lord, whose Commands are sober counsels, whose Authority
is paternal, whose Orders are provisions, and whose Sentences
are charity.
But now concerning the Measures and Limits of this

Obedience, we can best take accounts from Scripture ; iv

iram-l, saith the Apostle, m
a/i things; nt Domino, as to ///^ Ephes.
'
5.

Lord ; and that's large enough as unto a Lord, iit Ancilla ;

Domino, So S. Hierome understands it, who neither was a

friend to the sex nor to marriage ; But his mistake is soon
confuted by the Text ; It is not ut Dominis, be subjeft to
your Husbands as unto Lords, but W9 tw Kvpiw, that is, in all

religion, in reverence and in love, in duty and zeal, in faith

and knowledge or else tos tw Kvp'ua may signifie, Wives be

;

subje6l to your Husbands, but yet so, that at the same time
ye be subje6l to the Lord. For that's the measure of h> wavrl,
in all things ; and it is more plain in the parallel place. oJ?
o.vr\K(.v iv Kvpio), as it is fit in the Lord: Religion must be Coi. 3. 18.

the Measure of your obedience and subjection intra limitcs :

1- disciplina,
 34 The Marriage Ring.

disciplines, so Tertullian expresses it. iravra ju-ev tw avhpl

ireLBofievr), cJs jinySev a/covros eKeivov, Trpa^ai iroTC, irXrjv ocra ets
stromal.'], apevriv KoX ao(f)Cav 8t,a(f>epLv vofiC^eTai, so Clemens Alex. In
all things let the Wife be subjeft to the Husband, so as to
do nothing against his will those only things excepted,
; in

which he is impious or refra6lory in things pertaining to

wisdom and piety.
But in this also there is some peculiar Caution. For
although in those things which are of the necessary parts of
faith and holy life, the Woman is only subjefl to Christ, who
only and can be Lord of consciences, and commands alone
is

where the conscience is instru6led and convinced yet as it is :

part of the mans office to be a Teacher, and a Prophet, and a

Guide, and a Master so also it will relate very much to the
;

demonstration of their affe6lions to obey his Counsels, to imitate

his Vertues, to be direcfted by his Wisdom, to have her Per-
swasion measured by the lines of his excellent Religion, ov^
^TTOv Se arejjivov aKOvaai ya/ierijs XeyovcTT^s, ^Avep, av jxol icrcrl

KaOrjyrjT'^'i koI <^iXoo"o^os kol SiSacr/caXos twv KaWCcrTov koi

OeLOTaroiv, It were hugely decent (saith Plutarch) that the Wife
should acknowledge her Husbandher teacher and her
for
guide ; for then when she what he please to efform her, he
is

hath no cause to complain if she be no better to. Se rotaOra :

npunov d<f>LcrTrjcn t<ov oLTOTTOiv ra? yvvatKa?

\La.dr)p.aTa. his ;

precept and wise counsels can draw her off from vanities ;

and, as he said of Geometry, that if she be skill'd in that, she

will not easily be a Gamester or a Dancer, may perfeftly be

said of Religion. If she suffers her self to be guided by his

Counsel, and efformed by his Religion either he is an ill ;

Master in his Religion, or he may secure in her and for his

advantage an excellent Vertue. And although in matters of
Religion the Husband hath no Empire and Command, yet if
there
 The Marriage Ring. 35

there be a place left to perswade, and intreat, and induce by

arguments, there is not in a family a greater Endearment of
Unity of Religion and anciently it was not
Affe61;ions than the :

permitted to a Woman to
have a Religion by her self Eosdem
quos tnaritus nosse Deos &
colere solos tixor debet, (said
Plutarcli). And the rites which a woman performs severally
from her Husband are not pleasing to God and therefore ;

Pomponia GrcEcina, because she entertain'd a stranger Re-

ligion, was permitted to the judgment of her Husband
PlatUins : And this whole affair is no stranger to Christianity,

for the Christian woman was not suffered to marry an Un-

believing man and although this is not to be extended to
;

different Opinions within the limits of the common Faith : yet

thus much advantage is wone or lost by it ; that the compliance
of the Wife, and submission of her understanding to the
better rule of her Husband in matters of Religion, will help
very much to warrant her, though she should be mis-
perswaded in a matter less necessary ;
yet nothing can warrant
her in her separate rites and manners of worshippings, but an
invincible necessity of Conscience, and a curious infallible

Truth ; and if she be deceived alone, she hath no Excuse ; if

with him, she hath much

and some degrees of Warranty
Pity,
under the proteftion of humility, and duty, and dear affections
and she will find that it is part of her Priviledge and Right to
partake of the mysteries and blessings of her Husband's
Religion. VwoIko. yaixeTrji> /xero. vo^x-ov; lepovs crvveXOovcrav
dvBpl KOLvcjvov wnavTOiv eXvaL ^p7)[j,dTa)V re cai Upwv, q^^^-^ dcJitus auum
said Romuhis. A Woman by
'
the holy
J
Laws hath ^y- ''*'' "''./"''""'
lam quam lauawus
'{:
cj-

right to partake of her Husbands Goods, and her /''''

,,,
Husbands
.

and holy thmgs.

Sacrifices,
,.
Where u-nh odcrit /wHs?
,,,, liorreat, inque dies stp-

""^^"^ "*
there is a Schism in one Bed, there is a Nursery of
temptations, and Love is persecuted and in perpetual danger
F 2 to
 ,6 The Marriage Ring.

to be destroyed ; there dwell Jealousies, and divided Inte-

rests, and differing Opinions, and continual Disputes, and we

cannot love them so well, whom we believe to be less beloved
of God ; and it is ill uniting with a person, concerning whom
my perswasion tells me, that he is like to live in Hell to
eternal ages.
2. The next line of the womans duty is compliance,
which S. Peter calls, the hidden man of the heart, the ornament
1 Pet. i.^. of a meek and a quiet spirit, and to it he opposes the outzmrd
and pompous ornament of the body ; concerning which as there
can be no particular Measure set down to all persons, but the
proportions were to be measured by the customs of wise
People, the quality of the Woman, and the desires of the
Man ;
yet by Christian Modesty, and the
it is to be limited
usages of the more excellent and severe Matrons. Menander
in the Comedy brings in a man turning his Wife from his
house because she stain'd her hair yellow, which was then the
beauty.
Nui' 8' epiT wjT oIkuiv Twi'Se" Ti]v '^vvaiKa 70/3
Ttji* (ra)if)pov' ov Set rd'i T/3/!%a? ^avOa<; -rroielv.

A wise Woman should not paint. A studious gal-

Quid juval ornato
dere, vita, capiiio,
proce-
lantry
.^11
m Clothes cannot make a wise
-ati
Man love i-
his
Tcque pcregrinis vendcre ,-,.^,,
Wife the better.
^, \ ov / \
Eis rous Tpaywoov<; xPW^'l^^ '^''^
muneribus.
""'''"'"'

^""aX.X ovK eU Tov /3Cov, said the Comedy, such gaieties are
Nee in sinere propriis
Tragedies, but not for the uses of Life
membra mtere boms!
^^ f o '

Propert. 1. 1. el. 2.
Decor occultiis, & tcHa vemtstas, that's the Chris-
tian Womans Fineness, the hidden man of the
^"'""
^
Vorne'ihmat'e^
'
heart, Sweetness of manners, humble Comport-
''"::uMi^:^c:r'- ment, fair Interpretation of all addresses, ready
Grande superciiimn 6-
numeras m dote trtum-
P'">^-
,
Compliances,
^
1

,
higfh Opinion of him, and mean of

her self.
'or
Juven. Sat, 6.
Ev KoivM
^ . ,
KvTrr]<; t
y 10.
r)oovr]<;
>-

r
> =f ,
ej^etv /xe/Dos,
t1 o par-
take
 The Marriage Ring. 37

take secretlv, and in her heart of and all his joys

sorrows, to believe him comely and though the J.t^: tV^r? .1^,
fair,

Sun hath drawn a Cypress over him, (for as mar- '"x^?" ^^op.#,o.; er.aj '^''J'
J ^ 7e vow KKTTip.ivr]' ov
\ t-t;

riages are not to be contracted by the hands and y^p <5*''aXM to Kpiv^v
eye, but with reason and the hearts so are these :

judgments to be made by the mind, not by the sight :) and

Diamonds cannot make the Woman vertuous, nor him to
value her who sees her put them off then, when Charity and
Modesty are her brightest Ornaments.
Oil Koa/iov, ovK, (o T\fjfiov, aXX' ciKoafiia
^alvoir av elvai, awv re fiap<y6T7j<; ^pevwv
And indeed those Husbands that are pleased with undecent
Gaieties of their Wives, are like Fishes taken with Ointments
and intoxicating and easie for sport and mockery,
Baits, apt
but useless for food and when Circe had turned Ulysses's
;

Companions into Hogs and Monkies, by pleasures and the

inchantments of her bravery and luxury, they were no longer
useful to her, she knew not what to do with them but on ;

wise Ulysses she was continually enamour'd. Indeed the out-

ward ornament is fit to take Fools, but they are not worth the
taking ; but she that hath a wise Husband, must entice him to
an eternal Dearness by the vail of Modesty, and the grave

Robes of ornament of Meekness, and the jewels

Chastity, the
of Faith and Charity she must have wo ftuns but blushings,
;

her brightness must be Purity, and she must shine round

about with sweetnesses and Friendship, and she shall be
pleasant while she lives, and desired when she dies. If not,

KaTdavovcra Be Kelo'eai,

OvBe Tt9 fivqfioavva cridev ecraeTai

Ov yap fj,eTe')^ei<; poBccv twv e Uiepirji;.
Her Grave shall be full of Rottenness and Dishonour, and her
Memory shall be worse after she is dead : a/ler she is dead
For
38 The Marriage Ring.

For that will be the End of all merry Meetings ; and I chuse
this to be the last Advice to both.
3. Remember the days of darkness, for they are many;
The joys of the bridal chambers are quickly past, and the re-
maining jDortion of the state is a dull progress without variety
of joys, but not without the change of sorrows ; but that
portion that shall enter into the grave must be eternal. It is

fit that I should infuse a bunch of Myrrhe into the festival

Goblet, and after the Egyptian manner serve up a dead man's
Bones at a Feast ; I will only shew it, and take it away
again ; it will make the Wine bitter, but wholsome. But
those married Pairs that Live, as remembring that they must
Part again, and give an Account how they treat themselves
and each other, shall at that day of their Death be admitted to
glorious Espousals ; and when they shall live again, be married
to their Lord, and partake of his Glories, with Abraham and
Joseph, S. Peter and S. Paul, and all the married Saints.

%v7)ja TO Twv dvrjTwv Kot Trdvra Trapip'^^erai rj/j,d<;'

*Hi/ Se firj, a\X' y/j.i<i avrd irapep'xofieda.

All those things that now please us shall pass from us, or
we from them ; but those things that concern the other life,

are permanent as the numbers of eternity and although at the :

Resurrection there shall be no relation of Husband and Wife,

and no Marriage shall be celebrated but the marriage of the
Lamb yet then shall be remembred how Men and Women
;

pass'd through this state which is a Type of that, and from

this sacramental Union all holy pairs shall pass to the spiritual
and eternal, where Love shall be their Portion, and Joys shall
crown their Heads, and they shall lie in the bosome of Jesus,
and in the heart of God to eternal Ages. Amen.
NOTES.
 NOTES,

The numbers indicate the page and line of the text. Frequent reference is made to Eden's
edition of Heber's mole Works of the Right Rev. Jeremy Taylor, D.D., for which six editions
of the Eniaulos were collated. For the sake of brevity the letters E.-II. are used to indicate
this edition. Corrected or modern readings of quotations are enclosed in square brackets.

1. Margin. Qiiemlihet. ... Rabbi Eliezer. Getnara Babli. Yebamoth 6. 63*

(Talmud. Warsaw 1S60, 7. 63''). The passage is translated into the Latin of the
text by John Selden, De Jure Natural! et Gentium 5. 3.

Qutainq J... The same as above.

1. II. Anthologia I'alatina (1872) 11. 388. These are the final lines ; the others
are quoted on page 10, margin.

2. Margin. Julius Pollux 3. 3. 48, " fiaav Si xal iya/xlov dlKai iroWaxoO, Kal

dtpiyoLfilov, Kal KaKoya/itov iv AaKtSaifioat."

Vide Fcstum.... Pompcius Kestus, De verborum significatione, lib. 20,
Sextus
" Uxorium pependisse quod uxorem non habuerit, aes populo dedit."
dicitur, qui,

Ibi Jos. Seal.... Scaliger's note on the passage above is as follows: "'Ava/i/ot/

SIk-h, Atheniensibus alibi etiam, hoc est, Lacedaemone, 6\piyaiJ.iov Kal KaKoya/iiov,
:

aes poenae nomine h. caelibibus primi exegerunt, ut puto, M. Furius Camillus, et

M. Postumius, Censores anno ab U. C. 350" (S. P. Festus. Delphin Ed. Amstel.
1699).
All the references of this margin are given by Selden (see note i).

3. 8. I Corinthians 7. 26.

3. II. Matthew ig. 12.

3. Margin I. Maimonides, Vol. 2. 43= (Berlin 1862). The words in the margin
are a paraphrase of a passage in Selden's De Jure Naturali 5. 3 (Lipsiae 1695,
p. 566).
3. 14. St Austin (or Augustine), Bishop of Hippo, De bono conjugali, cap. i8
(Theologiae Vetcrum Patrum, Florent. 1791, Vol. 9 10, p. 453).
3. Margin 2. Ignatius, Epistola ad Philadelphienses 4 (Patrum Apostolicorum
Opera, Zahn, 1876). [\l'iyui'...TOLiTU)y ifii'riudriv...'laatov']. The quotation is continued on
page 5, margin.
3. 19. I Corinthians 7. 32. The Eniautos (1673) reads does iJ-epiiJ-fav.

3. 2330. Matthew 24. 1522, and Luke 23. 29.

3. 30. I Cor. 7. 28.

4. 2. I Cor. 7. 28.

4. 3. I Cor. 7. 32.
4. 5. Psalm 19. 4 (Prayer-Book). [all lands].
4. 9. Genesis 2. 18 (Vulgate), [non est bonum esse hominem solum]. Compare
I Cor. 1 1. 8 12.

4. 16. Unbeliei'crs. Tlie Eniautos (1673) reads ^^//V^vrj, which Cattermole follows
(Select Sermons by Jeremy Taylor, 1845). E.-H., however, gives unbelieT.'ers, which
the context clearly requires.
42 Notes.

Flavia Domitilla. The E.-H. reference is " Sur. de Sanctt. in mai. xii. in S.

Nerei, &c. martyr."

4. 22 29. The E.-H. references are as follows :

"5/ Thecla. Act. Sanctt. Bolland. in Sept. .K.\iii. torn. vi. p. 549.
" St Iphigenia. Petr. De natal, in Sep. xxi.
" Susanna. Sur. de Sanctt. in Aug. xi.

" St Agnes. St Ambrose, ep. ii. torn. iii. append. Col. 479.
" St Felicula. The same as the reference for Flavia Domitilla., 4. 16."

5. 2. I Timothy 4. 3.

5. Margin. Ignatius, Epistola ad Philadelphienses 4. [^o-xoi- This quota-

tvvaiKa.%\

tion is a continuation of that on page 3 (margin 2), and is partly repeated on page 13

(22).
Et Clemens.... Eusebius, Historia Ecclesiastica 3. 30 (Migne's Patrology, 1857, torn.

20, p. 278).
" Et Paulus non detrectat in epistola quadam
Philippians 4) salutare
(i.e.

conjugem suam, quam non circumduxit, ut ad ministerium expeditior esset."

5. 23. Hebrews 13. 4.

5. 25. I Corinthians 7. 9. [irpeWov vdp iaTi. yafiijaai f; TrupoRrffat].

6. 10. Tobit.
6. 16. John 2. I II.

6. 23. I Timothy 2. 15. [if they continue in faith and charity and holiness with
sobriety].
Margin i. Plato, Leges 773 E. [KUTaXd-rroyTa].
7.

Margin 2. Claudian, In Eutropium i. 187.

7.

7. Margin 3. Anthologia Palatina (1872) 9. 444. [uiXtva' &>>]. The remainder of

the epigram is quoted on page 8 (4).
7. Margin 4. Varro, Lex Maenia. Quoted by Nonius Marcellus, De honestis et
nove vetei-um dictis, lib. 2 (Quicherat, Paris 1872, p. 109). [aliqui or aliquem].
8. 4. Anthologia Palatina (1872) 9. 444. The first part of the epigram is quoted
on page 7 (margin 3).

8. 23. Venter, i.e. womb (ventre).

9. 27. Iliad 10. 173.

10. 9. Catullus 15. 17. The application and paraphrase of the lines are most
curious.
10.14. Anthologia Palatina (1872) g. 244. Willmot makes an odd comment on
this passage (the italics are mine) " Sometimes he (Jeremy Taylor) sends his moral
:

home upon an arrow out of the quiver of the epigrammatists thus, he tells those ;

who hurry into the tumult of business, in the hope of escaping from the inconvenience
of solitude, 'The stags,'" &c. (Bishop Taylor, his Predecessors, Contemporaries, and
Successors, p. 141).
10. Margin. Anthologia Palatina (1872) 11. 388. [tectIui']. The remainder of the

epigram is quoted on page i (11).

11. I. Odyssey 11. 326.

11. Margin i. Plautus, Amphitruo 839. [esse duco...et parentum].
11. Margin 2. Juvenal 6. 143. The lines that follow are quoted in the margin below.
 Notes. 43

11. 15. Euripides. Quoted by Clemens Ale.xandrinus, Stromata 4. 20. Grotius

places these lines with those quoted on pages 28 (23) and 37 (margin) and makes
the whole emended passage run thus (0'?(ri>' ; rptxyifUo. being Clemens' own
OuSf/xfai' wvT]a( xiXXos eis iricrii/ f^vvo-ofov,
words):
T) 'fXTTj S' Sivria^ iroWiV vaaa yap aya6 ri
yvi^,

TjTis anSpl avvriTTiKe, aiiKppoviXv iwiffTarat,

irpurra ixkv yh,p Toud' i/irdpx"' ^'S" if^opcpot y r6<Tis,

Xpr) SoKciv el!ti.op<pov (hat t-q yf. vovv KeKTrnj^v^.

oil yap 6tf>()a\iJ.bt ri ixop<f>r\v Kplvov iarlv, aW 6 voiJ!.

iO X^7a;' 5', St' drrtXifii;, XP'I SoKeli', Khv fii] \iyv,

K!i.irop(~iv h.v Tu ^vvbvTt irpbs x^-P^" M^^^!? X^7Ci>'.

Excerpta (Paris 1627) p. 425 and the Notes, p. 960.
11. Margin 3. Juvenal 6. 143. A continuation of Fades non uxor amatur in
the margin above.
11.24. Odyssey 4. 456. [aXV ,5701 rai irapSaXis].

11. Eubulus. Quoted by Clemens Alexandrinus, Stromata 7. 6.

Clemens Alexandrinus, Stromata 4. 18.
I Peter i. 22. Animas vestras castificantes (Vulgate).
Juvenal 10. 353.
Horace, Satire i. 2. 33. [inflavit tetra libido].

Varro. Quoted by Macrobius, Saturnalia i. 16. 18. [janua patet

Quintilian, Pro Caeco. Declamatio 2. 7. [uxor est...haec sola reve-

rentia...inventa causa].
13. 22. Ignatius, Epistola ad Philadelphicnses 4. [ni" yi-iJ.oi'i Trpoaoii.CKr\(javTuv

...laxof yma'iKa^]. This is partly a repetition of the quotation on page 5 (margin).

13. 31. Afranius. In Homine. Quoted by Nonius MarcelUis, De differentia

similium significationum. Lib. 5 (Quicherat, Paris 1872, p. 491).

14. 28. Plutarch, Moralia, Conjugalia Praecepta 3 (Didot, Paris 1839, p. 164)
[rar" apxAj].

15. 2. Can il be... The Eniautos (1673) reads r(j i^ //.

15. 8 and Margin Anthologia Palatina (1872) 9. 351. {rhv Xi/toD j,vTopa\.
i.

15. 10. Cattermole changes ^ap into breast, a word not nearly so appropriate
(Select Sermons of Jeremy Taylor, 1845).
15. 17. Juvenal 2. 137.
15. Margin 2. Juvenal 6. 183.

16. 26 31. Plutarch, Moralia, Conjugalia Praecepta (at the beginning) (Didot,
Paris 1839, p. 164).
16. Margin. Juvenal 6. 178.

17. 4. Dionysius Halicarnasseus, Antiquitates Romanae 2. 25.

17. 15. Plutarch, Moralia, Quaestioncs Romanae 7.

18. 10. Saint Macarius of Egypt. Homily 32. 9 (Patrcs, Caillau, 1842, p. 240).

18. Lucian 51. 'Pnr6puv SManaXos, 6 (Uindorf, 1840, p. 572). [yly>'eTai...//ie

14.

order of the words being different^

44 NoUs.

19. 14. Herodotus 5. 92 (Gaisford, 1824. Vol. 2, p. 650).

20. II. Livy 34. 7- [aut viros].

20. 14. Iliad 6. 429. ["Ektop, a.Tap ail fiol iaai. Trarrip Kal TriTvia M'^Vp]. Quoted
See
by Plutarch, Moralia, Conjugalia Praecepta 48 (Didot, Paris 1839, p. 172).

note 34 (17)-
21. 3. Euripides, Medea 230.

21. St Ambrose, Exhortatio Virginitatis 4. 23.

8. His words, which do not
: " Quae nupserit ad ser-
seem to be intended to refer to Euripides, are as follows
vitutem pecunia sua venditur. Meliori conditione mancipia quam conjugia com-

parantur : in illis meritum emitur servitutis, in istis pretium ad servitutem additur."

21. 13. Cicero, De Republica 4. 6. Quoted by Nonius Marcellus, Lib. 9, De
numeris et casibus (Quicherat, Paris 1872, p. 581).

21. 19. Philo (Judaeus), Lib. 3, Leges allegoriarum, 18 (Lipsiae 1828, p. 141).
" Aclius Spartianus. Antoninus Caracalla, cap. 8."
22. 27. The E.-H. reference is

23. 4. Plutarch, Moralia, Quaestiones Romanae 30 (Didot, Paris 1839, p. 335).

[ubi tu ; Greeks Stoi- au\.

23. 9. Aeneid 6. 397.

23. 13. Catullus 61. 31.
23. 14. Martial 11. 7. 8.

24. 7. Colossians 3. 19.

24. 16. Persius 5. 45.

24. 20. Genesis 2. 24 (Vulgate), and Matthew 19. 5.

24. 21. No man .. Ephesians 5. 29.

25. Margin. Tibullus, Elegia 2. 59. [ornatus dissoluisse comae].

25. 8. Iliad 15. 16.

25. 10. Plutarch, Moralia, Conjugalia Praecepta, just after the extract given on
page 37 (10).
V r,v
25. 12. St Basil, 7. 6 (Migne's Patrology, 30. 945).
Hexaemerus [Vipera pesti-

ferum virus evomit nuptialis causa revercntiae tu feritatem aninii et amaritudinem ;

non deponis, coactus pudore conjugii].

25. 22. St Chr)'sostom, I Epistola ad Corinthios. Homily 26. 7 (Migne's Pa-
trology. Series Graeca 61. 222).
26. 4. St Chrysostom, as above. The actual words do not occur.

26. 7. Plutarch, Vitae, Cato Minor 70.

26. 16. Boethius, De Consolatione Philosophiae, Lib. 4, Metrum 6. 16.

26. 25. St Hieronymus, Epistola 3, Ad Ruffinum Monachum 6 (Migne's

Patrology 22. 335). [potest, vera nunquam].

26.27. ofiMa... Exodus 21. 10 (Septuagint).

eivota... 1 Corinthians 7. 3.

26. 28. ^iXAttjs... Iliad 14. 209.

(pCKoipjioaivn... Plutarch, Moralia, Conjugalia Praecepta 28.
27. S-
Proverbs 5. 19.

27. 6. Psalm 133.

27. 8. The Song of Solomon 4. 12.
 Notes. 45

27. Horace, Carmen i. 13. 17. [divulsus].

Margin.
27. 1 1
This is an affecting passage when we remember Bishop Taylor's own
17.

domestic sorrows (see Archdeacon Farrar's Essay in Masters in English Theology,

p. 183, and the note).

27. 27. Plutarch, Vitae, Tiberius Gracchus. " It is said that he (T. Gracchus)
once caught a pair of serpents upon his bed, and that the soothsayers, after they
had considered the prodigy, advised him neither to kill them both nor to let
them both go. If he killed the male serpent, they told him his death would be

the consequence ; if the female, that of Cornelia (his wife). Tiberius, who loved
his wife and thought it more suitable for him to die first, who was much older
than his wife, killed the male, and set the female at liberty. Not long after this

he died, leaving Cornelia with no fewer than twelve children." Plutarch's Lives,
Langhornc, p. 572. (The footnote says :

" Cicero relates this story in his first book
dc Divinatione, from the memoirs of Caius Gracchus, the son of Tiberius.")
28. I. Baptista Fregosa (or Fulgosa) 4. 6. De Conjugali Charitate.
Baptista Fregosa. " Singulari etiam memoria dignus
The same as above.
28. 3.
est amor, quern Dominicus Catalinus, qui Lesbi rerum potiebatur, erga uxorem
ostendit. Quae cum in lepram incidisset, vir minime veritus a contagione infici
posse, aut aspectus horrore averti (etenim illuvies magis, quam vivum corpus videri
potest) ncque tetro odore quern ulcera mittebant, nunquam aut mensa aut lecto com-
muni eam prohibuit. Conjugalis enim charitas apud eum contagionis timorem,
tetrunique conspectum odoremque in securitatem ac voluptatem verterat, quod eam
juxta Dei verbum eandem carnem secum esse arbitrabatur."
28. Margin. Varro, Satyrae Menippeae. Quoted by Aulus Gellius i. 17. [vitium
uxoris aut tollendum, aut ferendum, est commodiorem...].
28. 19. The note in E.-H. is:
"Qu. Epictetus ? Enchiridion. Cap. 65." But
the correct reference seems to be Cap. 43.
28. 23. Euripides. Quoted by Clemens Alexandrinus, Stromata 4. 20 (see
note II. 15).

29. 12. Sophocles, Philoctctcs 97. \a.(iyhv...dxav f>7driv].

29. Margin. Aristotle, Mirabilia, 15S.
29. 26. Iliad 14. 205 and 209. \k\)(!ui\.. three lines omitted. aviaa.i.y,C\. Quoted
as in the text by Plutarch, Moralia, Conjugalia Praecepta 38.
30. 3 5. Ludovicus Caelius Rhodiginus 25. 32 (Geneva 1620).
30. 57. The E.-H. reference is, " Digest 48. 3."
30. 9. Propertius 2. 8. 3.

30. 29. N(nu concerning... This is the commencement of the third leading divi-

sion of the subject, as analysed on page 9.

31. 17. Genesis 3. 16.

31. 23. The E.-H. reference is, " Digest 24. 3. 14."

31. 26. Plautus, Stichus 99.

32. 3. Martial 8. 12. 3. [Prisce, marito].
32. 29. Juvenal 6. 133.
33. 2. Menander. Quoted by Stobaeus, Florilcgium 74. 5. [^i StiTtp' ai't!...].
46 Notes.

33. 8. Aeneid 9. 617.

33.9. Devoratum... Isaiah 51. 30 (Vulgate).
33. 10. Effaminati... Isaiah 3. 4 (Vulgate).
33. 1 1. Aristophanes, Plutus 2.

33. 22. St Hieronymus, Commentarius in Epistolam ad Ephesos, Cap. 5.

" Sicut Domino. Quomodo Sara subdita erat Abraham, dominum eum vocans."

34. I. TertuUian, De Idololatria 15.

34. 3. Clemens Alexandrinus, Stromata 4. 19. [dperV Te ko! <ruT)j/)/ai'].

34. 17. Plutarch, Moralia, Conjugalia Praecepta 48, where the preceding words
are those quoted from Homer on page 20 (16).
34. 23. Plutarch. The same as above.
35. 4. Plutarch, Moralia, Conjugalia Praecepta 19.
35. 8. Tacitus, Annales 13. 32. " Et Pomponia Graecina, insignis femina,
Plautio, qui ovans se in Britannis retulit, nupta, ac superstitionis externae rea, mariti
judiciis permissa." The Eniautos (1673) and E.-H. read Planlhis, but it is an error.
35. 26. Romulus. Quoted by Dionysius Halicarnasseus 2. 25.
35. Margin. Juvenal 6. 181. [diem].
36. 19. Menander. Quoted by Clemens Alexandrinus, Paedagogus 3. 2.
36. Margin i. Propertius. I. 2. 16, omitting lines 2 and 3.
36. 23. Philemon. Quoted by Clemens Alexandrinus, Paedagogus 2. 10, and
differently by Stobaeus, Florilegium 56. 15 (Lipsiae 1838). (E.-H. also gives the
reference " Diog. Laert. 2. 5.")

36. Margin 2. Juvenal 6. 167.

36. 32. Quoted by Clemens Alexandrinus, Stromata 4. 20

Euripides.
37. Margin. Euripides. The same as above. See note on 11 (15).
37. 10. Sophocles. Quoted by Plutarch, Moralia, Conjugalia Praecepta 26. The
Eniautos (1673) reads napyaplr-q^, a curious error, suggested perhaps by the mention
of diamonds in the context.
37. 15. Odyssey 10. 237.

37. 28. Sappho. Quoted by Plutarch, Moralia, Conjugalia Praecepta 48, and by
Stobaeus, Florilegium 4. 12.

[KaTBavoiaa bi Keiffeat,

ovS^ Tt fiva^Offvva. aiBtv

^fffferaij Oi)5^ ttok' -uarepoy,

oi5 yap Tdix^^^ p6S<t3v

Tuji' fV Uiepias. Brunck, Analecta i. 57].

38. 8. A bunch of viyirh Martial 14. 113, and E.-H. refers to "Plin. Nat.

Hist. 14. 15, and Alhen. 11. 2."

38. 9. A dead maris bones... Herodotus 2. 78.

38. 18. Anthologia Palatina (1872) 10. 31.

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