THE 
 
 R/iAfVIv RINC 
 
 'f 
 
LIBRARY 
 
 UNIVERSITY OT 
 CALIfORNlA 
 
THE MARRIAGE RING 
 

 V/vv// /' ■//■III-,- r// ■ yr/^/-^' ■ / , /f// 
 
THE MARRIAGE RING 
 
 BY THE RIGHT REVEREND JEREMY TAYLOR,D.D. 
 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 
 
 IT is hoped that a reprint of our British F^ndon's 
 Sermon 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 present text is an exact reprint of the eighteenth 
 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 is a 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. 
 
 He first Blessing God gave to man, was Society : 
 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''"' 
 
 You that are rich Numeiiius, you may multiply your laniily ; 
 
 u poor 
 
 nam crea- 
 
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 
 
 'Tdamseu ^^^ lead them till they saw a fat Soil watered with Rivers, 
 ^T'Eiu-'er ^""^ there sit down without paying rent, they thought of 
 dixit in nothing: but to have 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 But when the Messias was come, and the Dottrine was 
 
 diKos rejert 
 
 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 
 to the publick Ministeries and private Piety. 
 
 , JTJ\U Etiam yud(zi, qui pntcep- 
 
 There are some (said our blessed Lord) who tum esse vins TaiSoTroieii' 
 
 , , , T- 1 r ^1 !/■ • J _ <■ ci""t, "110 ore conccdimt, 
 
 make themselves Lunuchs tor the Kmgdom ot lamen dispensatum esse 
 Heaven that is, for the advantages and the """,."' i"' "'f"' ''f& 
 
 i. j.ca.v<-ii, uiicii. ij, i\ji i-uv- CIV* . ij.w.,ujjv-^ studio vacare voluiit, alius 
 
 ministry of the Gospel, non ad vitcs bonce meri- ethim immunibusab acri- 
 
 ' '^ ^ ^ 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 to the first circumstances of the Gospel and ^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's ™s 'V'^" 
 spiritual and Ecclesiastical imployments : first .nXfi?, us 'A/SpadM. ^ai 
 
 / ■ f / 1 1 • U • 'lo-adK, rai laKwjS. us "lu- 
 
 ayio?, and then ayta^Ojaet-o?, holy m his own <r,i0, Kai 'Uaaiov 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)"";: ^/>^,y„y,/^/,. 
 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 little envy and too sharp 
 hostility in the Eunuchs to a married state, yet Aurelianus 
 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 to luai-ry, and connnanding to 
 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 
 affairs, such solitariness and sorrow, such leisure and unadive 
 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 TTvpwo-i';, a trouble in the flesh, a prison of unruly desires 
 which is attempted daily to be broken. Celibate or single life 
 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 only in her body ; that she may have the excellency 
 of the one, and the usefulness of the other, and become 
 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 sin. and is in all ages of the world the greatest 
 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. Marriage is a School and Exercise of vertue ; 
 and though Marriage hath cares, yet the single life hath desires, 
 which are more troublesome and more dangerous, and often 
 end in sin. while the cares are but instances of Duty and 
 exercises of Piety : and therefore if single Life hath more 
 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 : 
 centre: Marriage is the nursery of Heaven; the 'ic'i'^'ttia cumtts 
 
 o ■' 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; it is more merry, and more sad; -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- 
 
 -,.,. .. , ^ . , , . Sii/iiis patriain majoreiit 
 
 tul. ivlarnage is the mother oi the world, and parenum exHngiiU, in co 
 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 
 unites into Societies and Republicks, and sends out Colonies, 
 and feeds the World with delicacies, and obeys their King, 
 and keeps order, and exercises many Vertues, and promotes 
 
 the 
 
The Marriage Ring. 
 
 the Interest of mankind, and is that state of good things 
 to which God hath designed the present constitution of the 
 world. 
 
 Ao? /3/30TOI/ AvtI aidev. <f>eOye Be na-)(\o(7vvr)v. 
 Single life makes men in one instance to be like Angels, 
 but Marriage in very many things makes the chast pair to be 
 like to Christ. This is a great mystery, but it is the symbolical 
 and sacramental representment of the greatest mysteries of 
 our Religion. Christ descended from his Father's bosom, 
 and contrafted his Divinity with flesh and bloud, and married 
 our Nature, and we became a Church, the spouse of the 
 Bridegroom, which he cleansed with his Bloud, and gave her 
 his holy Spirit for a dowry, and Heaven for a joynture ; be- 
 getting children unto God by the Gospel. This Spouse he 
 hath joyn'd to himself by an excellent Charity, he feeds her at 
 his own Table, and lodges her nigh his own Heart, provides 
 for all her Necessities, relieves her Sorrows, determines her 
 Doubts, guides her Wandrings, he is become her Head, and 
 she as a Signet upon his right hand ; he first indeed was 
 betrothed to the Synagogue and had many children by her 
 but she forsook her love, and then he married the Church 
 of the Gentiles, and by her as by a second venter had a more 
 numerous Issue, atqne una domus est omnium filiorum ejus, 
 all the Children dwell in the same house, and are Heirs of the 
 same promises, intituled to the same Inheritance. Here is 
 the eternal Conjundion, the indissoluble knot, the exceeding 
 love of Christ, the obedience of the Spouse, the communicating 
 of Goods, the uniting of Interests, the fruit of Marriage, a 
 celestial Generation, a new Creature ; Sacramentum hoc mag- 
 num est; this is the Sacramental mystery, represented by the 
 holy Rite of Marriage ; so that Marriage is divine in its 
 
 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 to the Lord. Dico autevi in Christo 
 & Ecclesia, It must be in Christ and the Church. 
 
 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 Ice, till the young Heards-men took them in 
 their stranger snare. It is the unhappy chance of many men, 
 finding many inconveniences upon the mountains of single 
 life, they descend into the valleys of ''■marriage to 
 »''Axpiso>'5sawo5,Nou- ^gfj-gsh their troubles, and there they enter into 
 'El' j(? f^i' cWi TUK a7a- fetters, and are bound to sorrow by the cords of 
 Eie' orav eiaiKerj yafxeT^, a mans or womans peevishness : and the worst 
 •E"S'f?iari<i"a .a- of the evil is, they are to thank their own follies ; 
 •A\xlxi-'t.c..,&c. for they fell into the snare by entering an im- 
 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 willingly would they *buy with the Loss * j^ToncgoiiiammiMdotcvi 
 of all that money, Modesty, or sweet Nature to ^^^'^^ '''' ?«^ '^'" '^'"• 
 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- 1 • 1 1 1 r 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 little thread of red and white. 
 
 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 defile the 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 order ; society was the first designed, // is 
 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 
 children, Miindus cu7n patet, Deorum tristinm atquc inferum 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 Af ra- 
 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 6 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, if it be not blown by a pertinacious breath, or 
 fed with new materials. Add no new provocations to the 
 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 of mine and thine ; for this hath caused all the Plus aloes 
 Laws, and all the Suits, and all the Wars in the World ; let mollis 
 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 than its share ; but what it feeds 
 on, turns to a bile : and therefore the Romans forbad any 
 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 8 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 hath is reckoned to the right of 
 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, 
 TTaTTJp ixkv yap ecrrt avrfj kol TTOTVia iJirjTrfp, rjok Kacriyvqro^, 
 Thou art to be a Father and a Mother to her, and a Brother: 
 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 
 alo-dr)cn,v e8wKa<s, dWa koI avT-^v d<j)rJKa<; dverov Koi 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 says not [The woman which thou 
 gavest to me] no such thing ; she is none of his Goods, none 
 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 trouble and sorrow ; and its Government comes only to 
 
 this, it furnishes the body with light and understanding, and 
 
 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 ; for Man and Wife in the family, are as the Sun 
 
 and Moon in the firmament of Heaven ; He rules by Day, 
 
 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 ; all his Duty is signified hy Love, by nourishing %v\^^i. 5. 
 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 chcrisheth it ; and he certainly is 
 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 it were assisted with the best circumstances of which 
 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''' ^'" 
 aijXi'a, or the President of Marriage, without gall ; ^"^ maniims qui smms 
 
 ' ' _ o 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 is an incompetent instrument, and may proceed from wrath 
 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 it which none prevaricates, but the meanest of the people, 
 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 temper at 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 
 that loves his children, how many delicious accents make a 
 mans heart dance in the pretty conversation of those dear 
 pledges : their childishness, their stammering, their little 
 angers, their innocence, their imperfe6lions, their necessities 
 are so many little emanations of joy and comfort to him that 
 delights in their persons and society ; but he that loves not 
 his Wife and Children, feeds a Lioness at home, and broods a 
 nest of Sorrows ; and Blessing itself cannot make him Happy ; 
 so that all the Commandments of God 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 
 
 * Felices 
 ter i2^ 
 amplms, 
 Quos ir- 
 rupta 
 tenet 
 copula, 
 7iec 
 jnalis 
 
 Dh'ulsos 
 querimo- 
 niis. Su- 
 preme 
 citiiis 
 solvet a- 
 mor die. 
 Horat. 
 
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, ^gj-jgr) by fairly expounding all the little traverses of society 
 
 and communication, by taking every thing by the right handle. 
 
 ras: 
 
 Qui tollit ' . • V r i' •" 1 • i_ u 
 
 vitium, (as Plutarch s expression is) for there is nothing but 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- "Or' av Ti Xehj, ypr) hoKelv, Kav arj Xeyv, 
 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 infe£led 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 
 the Roiuafis, a man might kill his Daughter, or his Wife, if he 
 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 
 the womans 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 man integral, and becomes one govern- 
 Gen. 5. 2. ment, as themselves are one man. Male and Female created 
 he them, and called their name Adam, saith the holy Scripture ; 
 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 if a flock of Sheep should read grave Leftures 
 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>ep£Lv 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 is and can be Lord of consciences, and commands alone 
 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 Husband for her teacher and her 
 guide ; for then when she is what he please to efform her, he 
 hath no cause to complain if she be no better : to. Se rotaOra 
 \La.dr)p.aTa. ■npunov d<f>LcrTrjcn t<ov oLTOTTOiv ra? yvvatKa? ; 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 
 Affe61;ions than the Unity of Religion : and anciently it was not 
 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 Pity, and some degrees of Warranty 
 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 Laws hath ^y- ''*'' "''./"''""' '{: 
 
 ' J lam quam lauawus cj- 
 
 right to partake of her Husbands Goods, and her /''•'' 
 
 ,,, . ,. ,,,, liorreat, inque dies stp- 
 
 Husbands Sacrifices, and holy thmgs. Where u-nh odcrit /wHs? 
 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 it is to be limited by Christian Modesty, and the 
 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 proce- .^11 -ati i- 
 
 dere, vita, capiiio, lantry m Clothes cannot make a wise Man love his 
 
 Tcque pcregrinis vendcre ,-,.^,, ^, \ ov / \ 
 
 muneribus. Wife the better. Eis rous Tpaywoov<; xPW^'l^^ '^''■^ 
 
 ^""aX.X ""'''"'"' ovK eU Tov /3Cov, said the Comedy, such gaieties are 
 
 Nee sinere in propriis ^^ f Tragedies, but not for the uses of Life : 
 
 membra mtere boms! 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- Compliances, higfh Opinion of him, and mean of 
 
 numeras m dote trtum- 1 'or 
 
 P'">^- , ^ , her self. 
 
 Juven. Sat, 6. ^ . , y 10. >- ■> =f , t 
 
 Ev KoivM KvTrr]<; t r)oovr]<; r ej^etv /xe/Dos, 1 o par- 
 take 
 
The Marriage Ring. 37 
 
 take secretlv, and in her heart of all his joys and 
 
 sorrows, to believe him comely and fair, though the J.t^: tV^r? .1^, 
 
 Sun hath drawn a Cypress over him, (for as mar- '^''J' '"x^?" ^^op.#,o.; er.aj 
 
 J ^ \ t-t; 7e vow K€KTTip.ivr]' ov 
 
 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 Baits, apt and easie for sport and mockery, 
 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 Chastity, the ornament of Meekness, and the jewels 
 of Faith and Charity ; she must have wo f tuns 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.... Sextus Pompcius Kestus, De verborum significatione, lib. 20, 
 " Uxorium pependisse dicitur, qui, quod uxorem non habuerit, aes populo dedit." 
 
 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. 23—30. Matthew 24. 15—22, 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- tvvaiKa.%\ This quota- 
 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 (i.e. Philippians 4) salutare 
 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]. 
 
 7. Margin i. Plato, Leges 773 E. [KUTaXd-rroyTa]. 
 7. Margin 2. Claudian, In Eutropium i. 187. 
 
 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 
 words): — OuSf/xfai' wvT]a( xiXXos eis iricrii/ f^vvo-ofov, 
 
 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]. 
 
 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 i. Anthologia Palatina (1872) 9. 351. {rhv Xi/toD j,vTopa\. 
 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. 14. Lucian 51. 'Pnr6puv SManaXos, 6 (Uindorf, 1840, p. 572). [yly>'eTai...//ie 
 
 order of the words being different^ 
 
 11. 
 
 30- 
 
 12. 
 
 4- 
 
 12. 
 
 1 5. 
 
 12. 
 
 18. 
 
 13. 
 
 ?■ 
 
 13. 
 
 12. 
 
 liberum]. 
 
 13. 
 
 16. 
 
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 
 by Plutarch, Moralia, Conjugalia Praecepta 48 (Didot, Paris 1839, p. 172). See 
 
 note 34 (17)- 
 
 21. 3. Euripides, Medea 230. 
 
 21. 8. St Ambrose, Exhortatio Virginitatis 4. 23. His words, which do not 
 seem to be intended to refer to Euripides, are as follows :— " Quae nupserit ad ser- 
 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). 
 
 22. 27. The E.-H. reference is " Aclius Spartianus. Antoninus Caracalla, cap. 8." 
 
 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, Hexaemerus 7. 6 (Migne's Patrology, 30. 945). [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. Margin. Horace, Carmen i. 13. 17. [divulsus]. 
 
 27. 1 1 — 17. This is an affecting passage when we remember Bishop Taylor's own 
 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. 
 
 28. 3. Baptista Fregosa. The same as above. " Singulari etiam memoria dignus 
 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. 5—7. 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. 1—6, 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. Euripides. Quoted by Clemens Alexandrinus, Stromata 4. 20 
 
 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 T€dix^^^ 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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