Of mariage and vviuing An excellent, pleasant, and philosophicall controuersie, betweene the two famous Tassi now liuing, the one Hercules the philosopher, the other, Torquato the poet. Done into English, by R.T. Gentleman. — Dello ammogliarsi piacevole. English

Of mariage and vviuing An excellent, pleasant, and philosophicall controuersie, betweene the two famous Tassi now liuing, the one Hercules the philosopher, the other, Torquato the poet. Done into English, by R.T. Gentleman. — Dello ammogliarsi piacevole. English

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Title page

TO THE NO lesse worthy then learned Gentleman, the Lord Giouan Battista Licino.

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THE DECLAMAtion of Hercules Tasso, a learned Philosopher, against Marriage or wedding of a Wife.

Ho detto.

A Defence or Answere vnto the foresaid Declamation, written by that famous Poet and Orator, Torquato Tasso.

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OF MARIAGE and Wiuing.

AN EXCELLENT, pleasant, and Philosophicall Controuersie, betweene the two famous Tassi now liuing, the one Hercules the Philosopher, the other, Torquato the Poet.

Done into English, by R. T. Gentleman.

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LONDON Printed by Thomas Creede, and are to be sold by Iohn Smythicke, at his shop in Fleetstreete, neare the Temple Gate. 1599

TO THE NO lesse worthy then learned Gentleman, the Lord Giouan Battista Licino.

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SYr, I perceiue you are an earnest Intercessour & suter, that I would suffer a Declamation I made some fewe yeares ago against Women, to come abroade in Print: and to perswade me vnto the same, you alledge two reasons. The one is, because it being (as you say) a most rare and curious peece of worke, it is sought for and desired [Page] of many. The other, for that you doubt lest the world seeing the Answere of my deare Cosin Signior Torquato Tasso, vnto the same, falsly presupposing that I blame Marriage, it might one day (as you doubt) hauing no witnesse to cōtrary it, bring some blemish or staine vnto the clearnesse and purenesse of my pietie and religion: And therefore I, who for your first reason wold haue most plainly & absolutely haue denied your request, knowing verie well the lightnesse and the vnperfectnesse of this Discourse, In consideratiō of your second, cannot chuse but yeeld vnto your friendly desire: so as I, resigning all the interest and right I haue of the same vnto you, do giue you full power & authoritie to do with this toy what you please: for, for mine owne part, I assure you I knew not vpon whom to bestow it, for the vnworthinesse thereof. Only this I will intreate you, that when you shall send it abroad to be common, you will vouch safe me so much fauor, as to satisfie the curious Reader, that it was done vpon no other occasion, then of a certaine youthfull Caprichious [Page] Humour, protesting vnto you, that I my selfe longere this, had contradicted the same, had not my foresaid famous kinsman preuented me in mine own meaning, whose conclusion and censure, as I ratifie and confirme for most infallible and true: so, who shall reade mine owne, shall easely perceiue that it doth not much disagree from his opinions, if hee well marke and haue but an eye vnto the beginning and ende of the matter from whence the maner of Writers is to drawe and borrow their purpose & inuentions. And thus crauing euerie Noble and generous minde, to make the best construction of the same, Vibascio le Mani, and bid you farewell. From my House in Bergamo, this first of May, 1598.

Al seruitio del V. S. Hercole Tasso.

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THE DECLAMAtion of Hercules Tasso, a learned Philosopher, against Marriage or wedding of a Wife.

MOst noble Auditors, neuer hath there béene handeled, neither is it possible to handle, a Matter, either more high, either more difficult, or of more importance, thē this is of which I will intreate this day before you: Mine intent being to proue most manifestly, and by apparant reasons, that no wiseman, nor any of discretion, ought to take a wife. It is a high question, by reason of the excellencie of the ende depending on the same. It is Difficult, bicause of the necessitie of Procreation. And it is of Importance, for that it includeth all things within it selfe. High, because it concerneth the felicitie of Man. Difficult, because Socrates himself could not resolue vpon the same. And of Importance, for that being once married, it is (then) too late to repent. It is high, because the thrée Uertues, Politicall, Morall, and Economicall, are comprehended in the same. Difficult, considering the vse of it in euery degrée. And it is of Importance, [Page] for that it determineth and clearely sheweth the qualitie of the life to come. To conclude, it is high, for that such haue discoursed in praise of the same as cannot lie: It is difficult, because Matrimony is not counted blame▪ worthie: and it is of importance, by reason it serueth as a meane to attain that eternall blessednesse, for which we all hope. And yet for [...]l this, I am throughly persuaded (as an vndanted Champion) to trie this Combat, assuring my selfe to win the Race, before I begin to run: especially hauing so great a number of iudiciall and worthie men (as my guides) to conduct me: so many sound reasons as whips or motiues to preuaile for me: and hauing skilfull Experience, which shall rule the bridle in my running orderly: and lastly, knowing that the almightie hand of the sacred scriptures will vpholde me, that I cannot fall in my course. And because I perceiue alreadie the gentle watchword giuen to set forward by the curteous trompet of your accustomed h [...]ht and still silence, Behold I thus begin.

We ought to take the example, and follow the authoritie of those whom the worlde hath accounted for the wisest: and such a one Thales Miletius was not only reputed, but also held to be the first man that had the name of wise attributed vnto him: being afterward reckoned one of those seuen who only wer of ye Grecians called wise men: he being importuned by his mother Cleobulina, to take a wife whilest he was young, alwaies answered her, that it was yet time enough: and afterward being growne in yeares, and vrged by her more earnestly, he told her, that it was (then) past time, and too too late. This graue man meaning hereby, that it was not good to marry at all. Then let not vs marry, except we will martyre our selues for euer.

Bias, Prieneus, Bion of Boristhenes, and Antistenes the Athenian, being demaunded of their friends what kinde of woman they should chuse for their wife: they all thrée with one consent answered thus. If thou marry one that is faire, she will grow to be common: If one that is fowle, she will waxe [Page] loathsome, and become to be a corsie vnto thée. As if they ment to aduise such as requested their opinions herein, not to take any at all, of what condition soeuer.

Theophrastus a great Philosopher, and successor in the Chaire of Aristotle, was of conceit, that if any man wold take a wife, it was very necessary for him, to be maruellous rich, and with all lustie, healthfull, and of a strong complexion: and that the woman he should marry, should be faire, of good behauiour, and a gentlewoman borne: yet his especiall aduise was, that although a man might happen of such a one so wel qualified, if he were wise, he would not haue him to venture on her for feare of a further daunger.

Epicurus alleaging that more purgatories then pleasures were to bee founde in Matrimony, disswaded men likewise from the same. Pamphilus Saxius was of the same mind: affirming that the more faire & learned women were, the more daintie we men should make to wed them: because euery cōmoditie bringeth his discommoditie: and euery thing excellent, is not without excessiue & vnspeakable pride. Then if in this case we rather couet libertie then bondage, if we would liue quietly and not contentiously, if we wil be counted vertuous, and not wantons, if we loue to be frée men, and not slaues, and if we will seek what is good, and shun what is bad, let vs (then) let such alone, with whom being (once) yoaked, we can neuer be quiet. If we will not be defiled, let vs touch no pitch: if not polluted, let vs not handle filthe: and if we meane to liue pleasantly, let vs neuer marry.

Mirthus the Philosopher, famous in the olde time amongst the auncient Sages in Greece, rendring a reason why hée did not betake himselfe vnto a wife, saith thus. If (quoth he) the Woman on whome I should light, should chaunce to be good, (as tis twentie to one the contrary) yet must I loose her in the ende whether I will or no: If shée should be badde, I must beare with her perforce: If poore, I must supply her wants & necessitie: if rich, I must support her [Page] pride and insolencie: If foule, I must loathe her: and if shée be faire, I must kéep a watch and guard ouer her: and (which is worse then all the rest) I must (said he) resigne, and make a déed of gift of my libertie, vnto a person, that would neuer séeke to please my humor, nor once content me. But there is no man whatsoeuer, but loueth and looketh to receiue thanks and kindnesse, where he hath bestowed and done good turnes and courtesies, nor any one but gréeues and laments to be troubled with the foresaid plagues and passions. Then to escape them, let no man marrie, except he meane to marre him selfe for euer.

Demosthenes, writing vnto the Tyrant Corynthus his friend, who had requested him to set downe his censure, what qualities one should séeke to finde in a woman that he ment to marry withall, returned him this answere: First, shée must be rich, that thou maist haue wherewithall to liue in shewe and carrie a port: next, she must be nobly borne, that thou maist be honoured through her blood: then she must be yong, that she may content thée: then faire, that thou néede not to hunt after other game: and lastly, honest and vertuous, that thou maiest not take the paines to prouide a spie to watch her. And (quoth he) who without these conditions taketh a wife, he were better be quicke buried, then otherwise wedded: giuing vs to vnderstand hereby, that there is none more rightly vnfortunate indéed, then such a one as is not maruellous charie and warie in the chusing of his wife. But as it is impossible to finde a shée, that hath all these good properties in her, so it is most manifest, that this worthie Orator, did not alledge and bring them all togither to no other end then merily to giue vs to vnderstand by the consequence aforesaide, that most wretched & vnhappie haue such bene, and alwaies are, that haue heretofore had, and now haue betaken themselues vnto this bitter swéete Marriage: and so to conclude, shall we be, if we shall like blinde men, stumble into this intricate Labyrinth of Wiuing.

[Page]Heare me O ye people of Megara (crieth out the sage Sosacius. Certainly most pestilent things are Women, and yet neuerthelesse it is not possible to liue without some one mischiefe or other hanging on our elbowes, séeing that both to marrie, and to liue without marriage is ill. But because in mine opinion, amongst many euils, that is the most tollerable, that is counted the least, and to that least, it were best alwaies to cleaue vnto: let vs leaue to marry, for so shall we, (as shalbe most apparantly found) leaue the worst, that otherwise is like to happen vnto vs.

Metellus the Romane, surnamed Numidicus, animating the people of Rome to marriage, My fellow Citizens (quoth he) if we could be brought into this world without the company of Women, we would all of vs studie how to shake off this heauie yoke from our shoulders: but séeing Nature hath so ordained the matter, that we cannot liue neither orderly with them, neither very wel be without their bewitchng company, we ought rather to prouide for the perpetuall good and quiet health of our owne selues, then to séeke how to enioy a litle priuate contentment and small lasting pleasure: shewing most plainly, that the chiefe and best contentment indéed, was to be without them. Neither is it a simple and right Contentment, to be free from women, but rather a Beatitude or Blessednesse, for litle said he, to that he might haue done, because he would not worke a contrary effect vnto his owne meaning.

But let vs heare Cato what he saith, and let vs marke if his spéeches be not agréeable vnto this purpose. If the world saith he, could continue without the vse of Wiues, we should neuer be without the company of the Gods, to dwel amongst vs, where now we haue none but Diuels, that accompany vs.

An excellent Philosopher called Secundus, protesseth, a wife to be the confusion of man, an insatiable beast, a bottomlesse gulfe, a continual Melancholy, a consuming Care, an increasing [Page] warre, a quotidian Euil, a troublesome let to all good studie and learning: a mortall danger to the Husband: a polluted vessell of base adulterie: a passing bad kind of vntamed cattell: a heauie and insupportable clogge: a most fretting corsiue to the minde: and an ouer proude and vsurping Tyrant to him that weddeth her. If then we will be free from such Fiendes, and scape these more then hellish miseries, If we wil enioy with Metellus, Contentment, and with Cato lead our liues happie, let vs blesse our selues from these Crosses, and slee from these Woes to Men, as from most venemous Scorpions. And although the World (in generall) cannot continue without them, yet may it increase, though we (in particular) doo not like Antonies pigges, runne crying still after them.

Dion setteth downe thrée Euils in the world, that excéed all others whatsoeuer, the chéefest of which, he accounteth women. That there is not a worse thing thē these consuming Cankers are, Homeŕ doth write, Euripides setteth downe, Seneca affirmeth, Terence auoucheth, and Aristophanes openly testifieth: All of them exclaiming with once voice, that as they are passing bad, so are they most excellently ill. Certainly (saith Cicero against Verres) either these women were borne of Uices, or else the Uices, were brought into the world by women.

Plautus the Comedian, counselleth euery one to shunne them, as loathsome Todes. A pretie litle faire one, but a monstrous great Euil, hast thou hapned vpon (quoth Aristippus) to a friend of his, that had gotten a faire, but yet a litle wife.

Protagoras marrying a daughter of his owne vnto his enemy, gaue out that he could not haue done him a more notable displeasure, then to giue him a wife. A good old Father marrying a wife, when he was aged & well strooken in yeres, being demaunded why he did not rather venture vpon this state of life when hée was young and lustie, and therefore far fitter for the same: alledged for his reason, that then hée was [Page] wise and prouident, but now he doted like an olde foole. Let vs then bannish (as vnprofitable Creatures) all Women from vs, and let vs abandon and exile all wiuing from amongst vs, since they are giuen and bestowed as fit presents vpon our deadliest enemies, and depriue vs of our right wits and sences, making vs to become as wise as Woodcocks.

Diogenes the Cinicke, being asked at what yeares a man should marrie, said, that in youth it was too soone, and in his age too late: imitating Thales, who (as I tolde you before) vsed like weapons as these same, in his owne defence: and to one that had patched vp such a beggerly péece of botching worke, Syrrha saide he, to a litle sweete meate, thou hast gotten a great deale of sower and bitter sawce.

This Diogenes, although he was waiward, yet was hée wittie, and passing pleasantly conceited, though crabbedly fauoured, who comming one day by an Oliue Trée, vpon which certaine women had hanged themselues, Now I would to God (quoth he) that all other Trées would bring foorth such kinde of fruite as this dooth.

Menander, after hée reporteth, that the best Woman in the world, is the worst thing that euer Nature created, concludeth, that we should rather burie them aliue, then dare once bee so bolde as for to marrie with anie one of them.

Arrius agréeing with these foresaid two Philosophers, séeking of Pacuuius, a fewe Graftes of certaine Trées, vpon which thrée of his wiues had hanged themselues orderly in sequence, one after an other, doth manifest and make apparant most clearely, by these their spéeches and procéedings, how pestilent a poyson this subtil sexe of Eue is, and howe loathsome and abhominable the name of Wife is to be accounted of, and consequently how happie he is, that is not wirried by this kinde of shee Woolfe: and how fortunate he may thinke himselfe rightly to be, who being infected with this plague, can quickly by death be rid from her. [Page] Let not then, such as be without them séeke to haue them, nor thrust their fingers foolishly into the fire when they néed not.

He that taketh a wife (saith Hesiodus) is like a brused Bark tost and tumbled too and fro with the boysterous windes and raging tempests of vnfriendly and malicious Fortune. He selleth himselfe as a slaue, and buyeth a troublesome sute in litigious lawe, that entereth into Matrimony, saith Panormitanus the Abbot. And that renowmed Orator Uarro, is of opinion, that he that will neuer fall a wrangling, must liue without one of these she tempting crabbed Comforters.

Hesiodus meaning hereby, that a Wife is the Correllatiue, and as contrary as Fortune: and the other twaine, that she is worse then any bad law matter, or contentious sute whatsoeuer. So as he that is acquainted what excessiue costs and charges, what excéeding paines and troubles, what great daungers and perils, what losse and miseries, and what despaire and vnquietnesse of minde, shipwrackes and sutes of lawe do bring men vnto, may easily gather and conceiue, with what swéete quiet, and pleasing ease, with what great aduantage and sure safetie, and with what sufficient satisfaction, happie securitie, and gladsome contentment, they passe their time that liue without these old she Sathans, the Ouerthrowers of Mankinde: and we that know the same, let vs hold it for Canonicall, and leaue them as Apocripha, not to be beléeued, nor worthie to be conuersed withall, except vpon extreame néed and necessitie.

Diuine Plato, and graue Appolonius Tianeus (besides an infinit number more, néedlesse as now to repeate) all which, were men of so déepe knowledge and wisedome, as the world shall for euer admire them, liued all their liues time Celibes, that is, Celestem vitam agentes, Bachelers, in al happines and blessednes y• might be. And so likewise as had Socrates & Eucidites done, had not a certain law forbid the cōtrary amongst them, in those dayes in which they liued: binding euery man (as then) to take not only one of these women, but a brace of [Page] them togither at one time for failing.

The Essei, a kinde of Philosophers amongst the Iewes, abhorred this order of Matrimony.

Mitio in Terence, thought himselfe most happie, onely because he had neuer bene troubled with these vnruly filly follies: And Demea his brother, he reputed as vnfortunate, for that he was infected with this kind of plague. And to conclude, a certaine Greeke Poet singeth thus.

He neuer care did know, nor suffered strife,

who alwaies liued hath without a wife.

Shall we then making no account of these graue Examples, Counsels, and Experiences, wilfully runne into our owne daunger? Shall we with the foolish Sole, leape out of the panne into the fire? Not so, I hope, if we loue to kéepe our bones whole, our bodies in helth, and our selues in sound skinnes: except we should follow the aduise of a certaine notable politicke and merrie conceited Gentleman now liuing, who being entreated by a friend of his to tell him if he should take a Wife, if carry her away with him, if touch her, and if put the King on her? Yes man (quoth he) what else? I would haue you vse to such a Saint as a Wife is, all such like Ceremonies: marrie withall, he added this: that he should take her, but by the haire of her head: he should carry her, but vnto the next Riuer: he should touch her, but with a good Bastinado: and put the Ring on ber, but yet through the Nose, like a beastly Buffala, or rooting Sowe: and so sending her packing with her pasport to the next Uillage of Little Ease, neuer more to come after him.

The learned Petrach exhorteth vs to shunne Women, not as we would ordinary kinde of Serpents, but as if they were murthering Basiliskes, auouching that they kill no lesse then the others with their borrowed shadowes, that is, [Page] with their paintings of white and redde: with their glaunces, that is their subtil lookes and false eyes: with their enchanting whistles, that is their flattering & glauering spéech. Besides he saith, that such a man only is rid of a froward, disdainfull, and pettish wife, that dooth not marrie at all.

Whereupon Alphonsus King of Aragon, was wont merily to say, that then only the wedding life would be pleasing and quiet, when the husband should be deafe, and the goodwife blinde, because the female Sexe is of so small discretion, as for euerie small toy shée will be iealous, and iealousie bringeth alwayes sorrow as an Appendix with it: from whence springs brawling and yawling, grunting and groning, mumping and moaning, howling & gnashing of téeth: with which (as in a Morice daunce with iangling Belles) they make deafe and torment the miserable and wretched husbandes, they then wishing (but too too late) that they had gone to the gallowes to be hanged, when they first went to the Church to be thus martyred through Mariage, in such a lamentable and continuall fashion. But neither are the one deafe, neither the other blinde, and therefore neuer can this kinde of life be quiet or peaceable at any time, such a Catterwawling kéepe these kinde of scratching Kitlings. Then is this no Galliard for vs to daunce, if we be wife.

Achilles Tacitus of Alexandria, not content to haue said with Caricles, that a wife if she be faire, is verie badde, and that if she be foule, she is a double mischiefe, and a terrible misfortune: nor with Clinias to bee amazed and to wonder, how a father can haue so hard a heart as to condemne his sonne, being his owne flesh and blood, to such an infinit great infelicitie as he doth, when he forceth him to take a wife: but his censure is, that no other thing was that bitter and insupportable plague which Ioue being incensed against Prometheus, for stealing fire from heauen, did inflict vpon him in these verses.

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To plague men mortall for the stolen Fire,

In showe of what seemes good, so bad a thing

Ile giue to them; that louing in desire,

They to themselues by louing, woe shall bring.

Then to place a wife at his side, as a iust scourge and chastisement for so gréeuous a fault. Which interpretation, although at the first apparance it séemeth to bee meant otherwise▪ séeming as it were of a more higher nature: yet is it not so rightly taken in another sense, but that I can bring the same to serue my purpose most fitly, (if others shall applie it after the same way that I do) to serue their turne: And if first they wil remember that the reason only, why the handes of Prometheus were tied with a King of Iron, and afterward that he was bound to a great stone, the auncient and learned sort would giue vs to vnderstand thereby, that the King, from that day forward should signifie the Hieroglificall state of matrimony: séeing that by the same (as a most necessary ceremony) it is continued stil by them, and vsed (at this day) by vs in weddings: they differing from vs in this point onely, that whereas at the first, their King was of plaine Iron, in which was put some base or simple stone, of litle or no value at all, we giuing our selues to new fangle wantonnesse, and to the vanitie of our time, wil haue ours wrought most curiously, with the most richest and pretious Iewels that can be found in all the world. Besides Puhagoras iudgement is, the King doth import, nor meane nothing else, but bondage, slauerie, and hardnesse of life. Such then as shall consider of these circumstances, may easily call to minde this last interpretation: (and Tacitus being as wel of this opinion as my self, & Sappho and Hesiodus, agréeing with vs in the same) to be verie necessary, and not much varying from the purpose at all: which if it bee so, it then consequently followeth, that not anie one that is in his right sences, ought to séeke to marrie: [Page] because it is the naturall propertie of all that liue, to desire and procure their owne good: and contrariwise, to detest and abandon, that that is ill for themselues, as this should be for any man, that should venture to enter into this troublesome state of life.

Lastly, Philemon the comicall Poet, vsed to say that he did not much maruell at him, that had once ventured himselfe vpon the seas, but he did excéedingly wonder at him, that comming safe to lande, returned againe thither: nor so likewise at him that was once married, but at such a one as had more then once tried that fortune: it séeming vnto him, that as it was an ordinary and light matter to commit an errour for want of experience, so likewise was it more then incredible beastlinesse, that any should be so sottish as to thrust himselfe afresh into a giddie maze of infortunes and miseries: hauing experimented the same, not a litle vnto his cost most bitterly before.

Yet that learned man alledged not the same reason why he wondred at second marriages, of whom Pontanus speaketh, who being demaunded of Caron why he married not againe, séeing he had so good fortune in his first choyse: answered, because he well knew, that what was rashly begun, sildome or neuer happened twise well done: secretly inferring hereby, that to take a wife was the Act of a hairbraine, wilde, and rash fellow. Which Act we will not allow our selues: meaning not to accost, no not as much as to the first Bridale, to auoyd and shun all such procéedings as are not seconded and borne out through the priuiledge and authoritie of Uertue her selfe.

But let vs now leaue all these antiquities aside, although procéeding from the most learned and wisest men, and come to sound reasons, and right Philosophie: for by the same, consisting chiefly of two points, will Iorderly proue, that we ought not in any wise to marry. First, for the base indignitie and corrupt wickednes of womens nature: and secondly, because [Page] so many mischiefs happen vnto their husbands, throgh their ouermuch selfe-wild folly, and too too péeuish frowardnesse.

Beginning then thus: I say that all such Creatures as are mortall, doo participate and take of their sexe or kinde, not only in what is Indiuiduall, as wel of good or euil (whereupon such being the humane nature, it suffereth likewise these qualities) but it is a most cleare case, that Man, being the Act and Forme, as (indéed he is) doth follow, and take what is good: and so by this reason, the woman is made of that part that is worst. Now if the nature of good, is to auoyd (as much as lieth in his power) from what is badde, surely then ought Man to renounce and abiure Wiuing and Marriage: and not affect the same in any wise.

Uile and abiect (and not alone and simplie vnderstood) are all such things, that haue not in themselues, their owne proper endes. But such a one is Woman, who was created for Man, as witnesseth Saint Paul, and therefore imperfect and vile: as being not framed for any other respect or vse, then for a Receptacle of some of our Excrementall humors: standing vs in the same stéed, as the Bladder, the Gaull, and such other vncleanly members of our bodie doth vnto vs, and no otherwise. From whence then I maruel, can any pleasure or delight spring rightly from her?

Auicen writeth (disputing of these questions, whose authoritie is allowed as authenticall, by S. Thomas Aquinas) that if you consider some one thing, you shall finde that the same hath not within it self, his substance or essence, the truth, nor the necessitie: but if it receiue the same outwardly, and by other meanes, you shal perceiue the Opposites of th [...]se, to be proper vnto it: in such wise, as it wil fall to take the name of Non Ens: of that that hath no being: of False, and Impossible: as the terme of Darke or Obscure, is attributed vnto the the Aire, by reason of the borrowing and helpe, which it taketh of Light: shewing by that meanes cleare and bright.

[Page]Now this being graunted, I applie it thus: The Woman that hath no being, but only what is giuen vnto her (as it were of Almes) from the ribbe of Man, shall without doubt fall vnder this infamous consideration of such a Non Ens: being Nothing, or a thing without substance. But will you haue worse, or rather shall I speake more truly? Why the [...] thus. What thing soeuer is borne by chaunce, besides the intent and meaning of Nature, is a foule fault, a wicked vice, or a hatefull monster, the same not consenting vnto ought but to that which is best, and more perfect in their kinde, which is Man.

But then by this Argument, a woman (that as Aristotle, Prince of the Peripatetickes, affirmeth) is so borne, must néeds be a Creature, imperfect, corrupt, and defiled. Let vs not then bathe our selues in such foule puddles.

After the same maner is Woman borne, through the defect of the Uertue Operatiue, or the working power of Nature, as Monsters are brought forth through defect, or throgh superabundance of matter, then is she borne Per Accidens: but these Accidentall things, are by the Philosopher compared a litle before vnto the aforesaid things that haue no being. And that this Ens may be changed from good to bad, and from badde to good, Aristotle teacheth Eudemius the same: And so by this rule, a Woman, and Badde, shall be (after a sort) Synonimas, and by this meanes, the one should import and be of as much force as the other. Euery Woman would willingly bee a Man, as euerie deformed wretch, a goodly and faire creature: and euerie Idiot and Foole, learned and wise: but all naturall instincts and motions, moue and bende from imperfect, to what is perfect: and from what is lame & wanteth, to that which is ful & oueraboundeth: so thē by this rule, the same woman is conuicted of imperfection & defect: she is lothed of y• man that hath knowne her before carnally: whereas she on the cōtrary, loueth the place where the fact was first done, as well as the man: this being a most manifest proofe of [Page] a great losse vnto him, and a signe of a kind of gaine or dignitie vnto her. Then an vnworthie and contemptible thing is a woman. She is the particular influence of the Moone, as appeareth by the constitution and complexion of her bodie, conformable vnto the same: and by the fulnesse and emptinesse of both of them all at one time. But from the Moone procéedeth nothing but bad qualities, as our naturall Philosophers well know: neither from a woman commeth any thing y• is good. They are as I should haue told you before, of qualitie & complexion, cold & moist: the one appeareth by the softnes of their flesh, and by the bignesse & fulnesse of their brests, strutting out like cowes vdders: and the other is manifest through y• thicknesse of their haire, and the smalnesse of their growth, and especially by y• rawnesse of their blood which issueth oftentimes from them: and who are of such complexion (besides that for the most part, it bréedeth thick fleame, driueling spettle, & smoking vapors comming from the stomack) are continually trobled with dropping Distillations, with rewmaticke Catars, with the solemne pain of the headach, with gowtie swellings, with scuruy scabs, with loathsom pushes, with mattry blains, with filthy ructing in the stomacke, with the falling sicknesse, with the gnawing grief of the entrailes, with the cruel colick, with the wofull Iliack passion, and such like swéete diseases: which as Aristotle in his 9. booke de Animalibus, saith, do force and infect y• spirit to be sléepie & heauie: sluggish & slowe: [...]lothfull & dull: vnmindful & forgetfull: simple & sottish: cold & chilly: vnpleasing & vnsauory: fearfull & timerous: astonisht & amazed: malitious & enutous: irksom & loathsom: carping & biting: fond & vain: curious & precise: insatiable, and vnsatisfied: iealous & suspitious: miserable & couetous: froward & pettish: ignorant & assish: proud & insolent: bold & impudent: a great liar, & a smooth dissembler: she being not able to resist, but must néeds alter the inclination & disposition of the bodie (according to the opinion of Plato, Xenocrates, Aristotle, and of all Phisi [...]ians) by reason of the sympathie & affinitie that is betwixt her and the same.

[Page]By the Conuersation, Use, and touching, the Nature of things oft times are so strangely altered, as they receiue new habits, nouel customes, and forreine qualities, quite repugnant to that which is their owne. The salt turneth that into his nature, wherwith he is couered. One of the Graihounds of Lycurgus, loathing to follow the Hare, leapeth into the porredge pot.

And Origen affirmeth, that the Hunter draweth vnto himselfe the nature of brute beasts, instéed of better game. And Platoes conceit is, that to reaccount and tell of fearefull and horrible matters, makes some kind of men shrewdly afraid: and to set out a wanton and lasciuious loue Historie, maketh some others become verie wanton and effeminate. But he that taketh a wife, liueth inseparably with a woman, and is with hir so strictly vnited, as it is impossible to be more. Then how shall such a poore soule do with himselfe, to be frée from enuie, from feare, from frowardnesse? and how can he escape from committing a thousand worse faultes then these be?

And to be briefe, how may we more apparently perceiue and know this insufficiencie and vnhappinesse of this vnluckie Sexe of women, then in this onely, that God hath not vouchsafed to haue made and formed woman after his owne Image and likenesse, as he hath done Man: either absolutely vnderstood as it pleaseth Theodoretus, Senerianus, and Gagneus, to interpret the same, because of the authoritie, preheminence and rule, which he hath & holdeth in this world, aboue all other liuing Creatures: as we read in Genesis, and in Paul to the Ephesians: or respectiuely ment, according as Thomas Aquinas noteth vppon the Corinthians, (inlarging so much more this libertie and authoritie spoken of before) affirming, that euen in the verie soules and mindes of vs men, Nature hath infused much more vigor and force, then in the vnprofitable kind of women.

But let vs come vnto our Argument. The contrarietie [Page] of effects, as well naturall, as such as are vnderstood by Election, shewe to be contrary in their beginnings, and alleadge (in their Authors) causes for the same: as Aristotle in his Topickes, in his Politickes, and in his booke intituled de Celo, setteth downe the same to be so. Now Paule commaundeth, that in the time of prayer and preaching, Man should stand with his head bare, and that women should kéep their vailes still ouer them: and not alone in Churches, but as well in all other publique assemblies and congregations: alleadging no other reason for suche difference distinguished betweene them, then because that men are the Images and glorie of God: which if it be so, then say I, impossible it is that woman should bee the same, séeing she is forbid to vnshadowe and vnbare her head. And if there be any that by some other kind of interpretation of this diuine Image, shall go about to proue woman to bee worthie of some part of the same, I assure you for certaintie, that verie hardly or neuer can they bring it to passe, to come so neare to bee counted the verie Image of God, (to vse Bonauenters owne proper termes) as we haue done, as well because of the probable distinction of the foresaid Doctor Angelicus, alleadged before, as also in respect of that which we shall héereafter heare of that worthie Alia [...]us, a man of great fame. Neither dooth this repugne any thing that we haue said, bicause that in the creatiō of the first man, it is said that God made both man & woman: taking their Arguments from thence, that therefore there cannot happen betwéene them Anterioritie of times, nor principallities or degrees in their endes (as the Schoolemen terme it): and lesse dooth it hurt vs, that it is set downe in the seconde of Genesis, that before the Creation of the Woman, God himselfe saide (hauing respect vnto the encrease of the world) Let vs make Man a Helper like vnto himselfe.

As if from those words wee might inferre, that they being both of one and selfe same qualitie, should therefore be [Page] (both) either like good or bad.

As concerning the first Obiection, I answer with Augustine, in his sixt Booke, intreating of such a matter, that Moses in that place speaketh of Women Potentially, or rather Causually, or Seminally, (for such is his owne phrase) and not Actually, as he doth when he treateth of Man.

Which thing well appeareth by the incompatibilitie (as I may say) of the words that were spoken, by which the auncient figure of Plato might be renewed and allowed againe. This soueraigne Historiographer, Lawgiuer and Captaine of God, meaning by this word WOMAN, that from her the Uertue Productiue was included within Man himselfe, as by the effects following, we are satisfied more at large.

As for the second, we denying the Consequence, I will shewe the reason why I doo so: affirming, that amongst likenesse of things, there is no necessitie that the similitude should hold in euery point, but rather that it chaungeth and turneth for the most part amongst those of diuers kindes, according vnto some conformitie or proportion of the same: as if we should say, that science changing, to that that is to be knowne, were like vnto the sense, with that that is sensible: or rather the eye being in the bodie of Man, resembled the minde within the inward soule.

Aristotle in his Topickes, setteth vs downe such Presidents, and such. Likewise doth Hilarius in his Treaties, where he discourseth of Sinodes, and Epiphanius, where he disputeth against the Democriti.

Augustine sheweth the same with examples, of Egs, of Stares and Hennes: with Wheate and Branne. And Sistus the Sanesi, with the Oliue, and the wilde Hollie Trée.

Chrysostome alleadgeth in proofe of this, the resembling varietie of beastes, comparing them vnto Man, sinning diuersly, We sée also the like by the Names that are attributed vnto God in the sacred scriptures, one while giuing him the [Page] title of a Lyon, another while of a Lambe, and an o [...]her while of an insencible Creature.

And to be short, Saint Aquinas defineth the same in the first Chapter of his first [...]omb, by the relation of Equalities, not alwaies imbracing the endes. So that, I confessing (as I haue done before, and now still doo) the Communitie of the Woman with Man, in her formall and specificall being: and so per Consequence, in the Edentitie of the ende: I say and affirme againe, that by so much she commeth behinde him, by how much as she is imperfect.

And know, that whosoeuer for all this will most insolently and ouer saucily, vphold this second poynt, besides that, he shall fall into the errour of the Audiani, (who were of opinion that God had a bodie fleshly and mortall as we haue, by reason of the likenesse of his owne shape which he had participated vnto vs) hée shall likewise be forced to confesse by the same Text, that there was no distinction of the Sexe, betwéene Man and Woman: for otherwise, Moyses and Christ, should iumpe and agrée in Nature and fulnesse of Grace: seeing it is read in Deuteronomy, that Christ (as then) should come and descend from Moyses, for so Moyses himself did affirme.

Amongst all Creatures then, as well Intellectuall, as Materiall and mixt, Man, onely possesseth (I say Man by himselfe, distinguished from Woman) certaine Excellencies and Honours, which alone raise him to that height of greatnesse as you haue heard before: which moste willingly I woulde héere set foorth, if it were fit time and place so to doo, as indéed (now) it is not. Yet is it a verie good place, and fit time to wonder and admire at the ordinary presumption and audatious boldnesse of these vnworthie women, who too too malepert and insolent, dare with theyr Brazen and bolde faces, venture to call themselues mens Companions: as also to bewaile and lament the common ignorance and blockish simplicitie of vs men in this poynt, that without [Page] hauing any orderly respect at all vnto our owne worthinesse and woorth, wee doo still so seruily and abiectly abase ourselues, as to yéelde vnto these deuouring and painted sepulchres, daining to strike saile so low, as to stoupe to our [...]lauish inferiours: when not only (besides what is before repeated) God himselfe in Genesis, moste manifestly placeth them vnder vs: as likewise dooth Saint Peter, in his first Chapter. So dooth Saint Paule to the Colossians charge them, to the Corinthians willes them, and to the Ephesians, commaunds them to be obedient and to submit themselues vnto vs.

And the selfe same Apostle writing vnto the two last mentioned Citties, addeth: that woman was created for Man, and not Man for Woman, and that Man is the Head of the Woman, as our Sauiour Jesus Christ is chiefe ouer the Churche: shall wee then bee head ouer some of the members, as ouer the handes, ouer the féete, and ouer the rest? and shall the same goutie foote be so sawcie, or so selfeconceited, as to perswade it selfe that she is as good as the head? Because then the wife becomes as a mixt substance with him whom shée weddeth, (euerie one of them as a new Salmare, with her Hermites, renuing daily Hermophradites) shall therefore, that which is taken (which is the Woman, come to be equall with that which taketh, which is the Husband? Forsooth no.

And so in like maner, shall not the bodie be of lesse account, and lesse noble then the soule, although assoone as she inuesteth and incorporateth her self in the same, they both liue and loue so entierly togither, neuer parting at all one from the other (as the wife doth oftentimes from the good man) but liue vnited togither vntil death them depart? I think it shall be so, and that great difference is betwixt them.

Then (worthie Gentlemen) let vs rowse our selues out of this drowsie sléepe, shaking these base conceits of subiection from out our mindes, and let him that is a Man, [Page] shew himselfe by this absolute power hee hath, to be such a one indéed, nor let him henceforward part stakes, with that which God willeth he should kéepe wholie vnto himselfe: I meane this honour and glorie due vnto him, bestowing it vpon these women so farre vnfit and vnméet for the same: for who shall so do, not onely sheweth himselfe vnworthie of so great a gift, but also not a little offendeth the Almightie one, who is the giuer of the same. And let her that is a woman, suppresse and kéepe downe her shamelesse pride, and ouerbold rashnesse, and not with aspiring Lucipher, presume to arrogate that place vnto her, to which she is not called: otherwise, she is like to receiue like gréeuous punishment as hee did, allotted vnto her for the same foule offence. Neither must she repine nor grudge, if she haue not so high a place as man hath, since the Angels themselues want the same, and yet are they content with their state in which they liue, they knowing that it is in the hands of the Potter to make vessels, vnto what vse he pleaseth. Therefore let her be satisfied, and thinke she is well vsed, to be placed in the second degrée, I meane betweene man and vnreasonable creatures, which is (of right) her roomth, taking the name, either of a childe new conceiued, as is the opinion of Hippocrates, or else of one lesse, of a Demie man, after the aduise of Auerroies. Neither let them thinke, this strange, or that they be hardly handled herein, when as Plato writeth after much consideration and studie had about them, affirming in the ende, hee could not find betwéene them and the brutish beasts, any apparant distinction at all.

But (perhaps) some will thinke I roue too much at large, therefore I will (now) come vnto my other promise, one of the chiefe pillars and groundes of mine argument, which was of such euilles, as women, either by their owne selues, or by reason of such children as they bring vnto those too too carelesse and vnwarie husbands, who too vnluckily chance vpon them: which last poynt I will not handle as I [Page] did the other Allegorily, auouching authorities and arguments for to prooue the same: but as it were reporting a tale or Historie, I will shewe what happeneth daily by experience, and what is put in practise not a little euery houre, to the no small woonoring and amazement of you all.

For what woman is she that marrieth, but before her husband can come to take the Assay of her sower swéetnesse, hath not wearied and tired him with her cheating and cunniketching so many toyes and bables, to furnish themselues withall, as wée sée now adaies in euerie one of their kinde (in a maner) to weare about them, they making their bodies to shew like a Pedlers shop of new fangled deuices: this being a most manifest signe, and an infallible token of their ordinarie lightnesse & wantonnesse of mind? what new spouse is she, that scarce hath bin two daies in her husbands house, but will straight (as if she were a Princesse) make new laws and orders; that wilnot find fault with his estate & liuing; that wil not curse her father in law, & raile on her husbands mother; that will not set her husband and his brethren togither by the eares; that will not wrangle with his kindred; go to cufs with her maids, and abuse her men with tearms, scarce fit for villaines: and lastly, is so loftie and proud, that euery thing stincketh in her nose? What is she, but that at her first comming, with her ribald inuentions, & false and forged suggestions, doth not depriue her husband of his oldest & dearest friends, they being the best part of his owne selfe, making him to hate and detest such as do most dearly loue, honor and account of him? What is shée, but that within a while after she is married (as if it were her bounden dutie to make spoyle and hauocke, and not conserue and be a good huswife for her husbands profit) neuer leaueth to tire and wearie him and to fall out with him, one while for one foolish thing, and an other while for an other? What is shée that doth not choake him with one bitter pill or an other, continually [Page] casting in his téeth, either the noblenesse of her birth, or else the infinitnesse of her wealth which shée brought vnto him? What is she, but doth in small time poyson him, if either hée be suspicious of her, or shée franticke and madde with iealousie for him? and to conclude, what husband is he, but as one growne desperate through his Wiues bad vsage towards him, had rather die a thousand deathes then to liue with her, séeing that shee taketh all hee doth, quite contrary vnto his good meaning: neuer making account of any kindnesse hee bestoweth vpon her, but in lieu thereof, giueth him euery minute of an houre sharpe tauntes, ouerthwart aunsweres, froward repinings, bitter complaints, and most impudent lies, still to disgrace him?

If thou commit the charge and gouernment of thy house vnto her, shee gréeueth and crieth out that shée is ouermuch troubled, groaning as it were, to haue so heauie a burthen throwne vppon her: if thou doest not commit the managing thereof vnto her, shee exclaimeth that thou darest not trust her: if thou ridest about thy businesse abroade into the Countreys, shee then sayth, it is an excuse and deuise, onely to shunne and flie from her companie: and if thou stay not still spending thy time idlely by her, as no wise man will or ought, except hee be out of his wittes: why then thou hast quite forgotten and abandoned her for euer: if thou kéepest within doores, shee imagines thou doest it to watch her as a spie: and if thou goest abroad, shéele thinke thou canst not abide her: if thou bee troubled with any thing in thy minde, shee affirmeth, that tis nothing but malice thou bearest vnto her: If thou eatest not, she suspects nothing shée doth can content thee.

Sléepe thou soundly, shee then thinketh thou art wearied with hauing taken thy pleasure somewhere else. But if thou sléepe not, then tis because thy minde runneth [Page] vpon such a wench or an other: salute by chance as shou walkest, any young Gentlewoman thy neighbour, or acquaintance, straight thou art naught with her: and praise but the behauiour of bewtie of such a one or her like, shee will tell thée thou art in loue sirreuerence with her. Stay out more then thy wonted houre about some earnest matter, she perswadeth her selfe, that then thou art a wenching. If thou fallest sicke, then she banneth and curseth, swearing that she is brought into an Hospitall; and let her fall sicke indeed, or be but sicke of the sullens, then must thou in despite of thy teeth, be ill too for companie: so much must thou turmoile and take paines about her. If she gréeueth, thou must gréeue too; and if she put finger in the eye, thou must weepe too for good fellowship; otherwise she roreth out like Bull of a Basan, that she seeth very well thou doest hate her, that thou canst not abide to stay by her, and that thou thinkest long till she kick vp her héeles, and make a die. And to conclude, shee will neither say nor doo any thing but all by contraries, such and so vile is their peruerse and Diabolicall nature.

Now if to these gréeuous and insupportable behauiours, we shall adde the heauie crosses of their continuall alarums of discontentments and brawles; why then these be ordinarily the crosses of these miserable men: and these iangling peales do they ring continually vnto them.

Well (saith Dame Parnell) yet happie is such a Gentlewoman, for she hath a husband that maketh much of her indéed: O what a fine gowne she had vpon her this morning, the very lace and fringe about it, is worth more then any thrée of the best that euer I yet wore, since I was first borne: And what rich iewels and great orient pearle had shee about her necke? but her Kings, her Girdle, her Purse, her rich Furres, so swéetely perfumed, they past, and were the richest of all that euer I saw. Well may she shew her selfe amongst the proudest, and walke where she pleaseth, not a litle vnto her credit: but I poore soule, cannot with mine honor looke [Page] out of doores, nor suffer any to come and visit me, so much am I fallen out of reparations, for want of good apparell. Besides, happie is my Lady such a one, for she is vsed with all respect and compliments, of Courtly ceremonies, befitting a right wife, where I am scarce made account of as they doo a common seruant, for she may goe abroade here and there as best liketh her, without néeding either to giue account where she hath bin, or asking any leaue to take her pleasure: whilest I all the day long sit wearing out my fingers ends with sowing and working, as if I were a litle gyrle set to my taske, or else like a base skullion, must attend on my kitchinstuffe and cookerie in the Kitchin, and scarce can I go to Church to serue God, but that at my returne, I am so baited at, that a dogge would neuer endure such a life as I do. But what want all the rest of my neighbours and kindred? Marrie nothing at all, they can but aske and haue: but demand and straight it is brought vnto them. For haue not they all their houses furnished with all such stuffe as is requisite for the same? haue they not Gentlemen to attend vpon them, wayting women to follow them? haue they not theyr Coches, to take the aire when they list? and may they not, if they so like, go for their recreation vnto their gardens of pleasure, and banquetting houses in the Summer time? yes, yes, they haue but what they will. But I (I thinke I am accurst) what haue I? what want I? who attends on me? and what followers haue I? where are my seruants? nay rather vnto whom am not I a seruant? Well well I say no more, I sée there is not any woman in al our Citie worse vsed then I am, so I am, and yet I know no reason why I should be thus dealt withall: for though I say it my selfe that should not say so, I am as young as they are, as well fauoured as they, as well borne and as rich: nay then I will say more then I euer thought to haue done: They haue many faultes that I haue not, and want those good qualities that I enioy: I by Gods body do they want them, that they do.

[Page]And hauing so said, and wringing out two or thrée little little tinie teares (and those God he knoweth with much ado) they begin a fresh skir [...]ish as their fashion is, and procéed with theyr second peale of rayling in this sort.

But it is no matter; for I must néeds say, I haue rightly deserued to be vsed thus, and worse too if it were possible; séeing I haue plaid the foole so grosely as I haue done, who might haue married with such a Noble man, and with such a Countie, and such a Cauellier would very faine haue had me, if I had bene willing, all these thrée being the brauest and gallantest Gentlemen of all our Citie: and yet like a beast as I was (I thinke I was bewitcht, that I was) I woulde haue none of them, onely because I woulde match with him that knoweth not how to vse such a one as I am according vnto my estate and woorthinesse.

And thus talking idlely and going from one vaine and tedious discourse vnto an other, shee concludeth at the last, that thou art not scarce worthie to wipe her shooes, and that the very dust and filth that commeth out of her fathers house, is more woorth then all thy reuenewes, and all the money thou spendest for house-kéeping in thy house.

But now (most gracious Auditors) what is hée that would bee so much an enemie vnto his owne selfe, as to goe about to labour and to purchase that thing which is naught, vitious, monstrous, imperfect, corrupt, vncertaine, vile, wicked, filthy, inconsiderate, diseased, malicious, enuious, and good for nothing? and who is hée that loueth himselfe so ill, but will shunne, flie and abhorre these froward and waspish s [...]s, these yrkesome troubles, these choaking peares, these desperate poysonings, these backbitings and railings, and these discontentments and loathsome fashions, these repinings, grunting and grumblings, these plagues and crosses, these catterwawling outcries, these odde shifts, deuises, [Page] and villainies, these disgraces and base iniuries, these scornefull disdaines, these continuall casting of him in the teeth most spitefully, with 1598. such pestilent trickes more? Surely I thinke not any but such as be starke staring mad.

But let vs search this infectious botch and corrupt vlcer, more déeper, and letting passe these aforesaid gréeuous afflictions (as they are most greeuous indéed) there is no doubt but we shall find, that he that is married, is inflicted with far worse plagues then these are: because that the Husband must be either rich or poore, if he be poore, he is then so melancholie and so much discontented, as he can neuer haue comfort, nor be merrie with her: if he be rich and well to liue, shee then groweth so insolent and high minded, as she makes no more account of him then of an ordinarie man.

Next, she must be either faire and well fauoured, or else foule and deformed: if she be this last, first thou art tormented with her loathsomenesse euery time thou lookest vpon her; & then commonly such vgly bugges as she is, are by nature in loue with euery one they see: amongst which, shee alwaies findeth some one licorish fellow or other, that wil take paines to hunt in thine owne parke, leauing the hornes of the deare for a remembrance to be thy fées, for thy gentle good will and kindnesse: but if she be faire, she then groweth to be vaine, caprichious, and fantastical, and will not sticke to giue [...]ut that she is liked, and sought for by euery gallant: and shée that is a marke at which euery one shooteth, listen too one, but one man or another wil hit the same: for if long courting, if dutifull seruice, or double viligent attendance cannot obtaine her, yet perhaps, propernes of personage will do i [...]: and if that cannot preu [...]e, out of doubt, either money, fine qualities, valour of armes; swéete whispering praiers, inchauntments, subtill deuises, or willing forcements, will win her at the last: all which are meanes, by which diuers men diuersly studie to bring their purpose vnto their long desired end.

[Page]But say that amongst some hundred thousands, there is by great chance some one, who rather through defect of nature, then for any respect of vertue, preserueth with much ado her honor, chaste and vntainted, yet for all this, shalt thou haue much adoo with her, and perhaps more then with the other: for such as these are, presupposing, they not onely doo that which is their duties, but rather much more then they ought, and that they worke as it were miracles, will (forsoothe) haue vs to be wonderfullie beholding vnto them for the same, looking that we should sacrifice vnto them with all dutious deuotion, and that as new Goddesses, we should extoll, praise, admire, and adore them.

And trulie I must néeds say, that if there be any such that liue thus chastely, shee is to be held as a wonder, séeing her nature coueteth rather to bee still in the middest of the Bordellos and brothel-houses, and there being, to spend her time night and day with one infamous or incestious beastly villaine or other. And not to talke of this age in which wee now liue in, let but the olde world speake in this matter of Pasiphae Queane, I would say Quéene of Candie: of Simiramis, Quéene of Soria: of Messalina, wife to Claudius Caesar the Emperor: of Faustina, daughter to an Emperor, and wife vnto a Philosopher, & Emperor of Maria, married to Gueius Pompey: of Metella, spouse vnto Lucius that Noble Romane of Olimpia, mother to Alexander the great: and of Cleopatra Quéene of Aegipt, with infinites of such other Bridewell stuffe: all which, because they found themselues in that place of estate and dignitie, as they thought they were not subiect neither vnto the danger of death, neither vnto any regard of their honors, followed so much the brutish appetite of their inordinate and insatiable lust, as some of them, not beeing content with mankind, would néeds put in practise to enioy the detested companie of most loathsome, deformed, and foure footed beasts.

Againe, say the chance to be ignorant, sottish, or [Page] craftie and learned, if the first, why then she will go gossipping vp and downe, reuealing and bewraying, not onely what hath happened in priuate betwixt thy selfe and her, but any thing els whatsoeuer besides thou hast done in any other company: amongst which, it is impossible but that in processe of time, some such things may chaunce to haue fallen out, as had bene far better in respect of the reputation & honor of you both, to haue bene stil concealed, then made manifest abroad vnto the whole world. And if thou happen on the other, thou art in as bad a taking: for she counteth thée but a cocks comb, thou being compared vnto her selfe: Thou art a good simple foole, and no better with her: she will teache thée how to behaue thy selfe as if thou wert a foole: and how to speake, as if thou wert an Asse: and in the ende thou shalt growe to be a common laughing stocke for euery bodie: for she will neuer obey thée, nor stand in any awe of thée, nor any way do thée any honour or dutie.

So likewise, either her owne mother is liuing, or not, and if thine be dead, then shalt thou finde thy selfe to be in a shrewde peck of troubles: for then hast thou no bodie to teach her how to gouerne thy house and familie, to learne her how to conuerse amongst her equalls: Thou hast none fit to accompany her, nor any with whom thou maist trust her in thy absence, or when she shall be abroad. But if she haue a mother, and thou none, then is it farre worse for thée, for she wil alwaies be haunting thée, like vnto a Ghoast, pearing and prying into thy dealings like a subtil spie: and neuer will she giue ouer yalping and bawling, finding one fault or another still with thée, saying: My daughter prospereth not, I know not what the reason is of the same, but she looketh euery day worse and worse: I think I promise you, she taketh thought, and that it is because you doo not loue her as you should and ought to doo: you are too blame (sonne) I tell you plainly that you are: and therfore I will haue her home vnto mine owne house, to sée if I can cheare her better: for here you cause her [Page] to foyle too much, and make her ouer labour her selfe, she hath not bene vsed vnto this hard kinde of life, that she hath not: you must let her goe abroad when shee pleaseth to take the freshe aire, you must make much of her, and see that shee want nothing, for I knowe her nature well enough by mine owne, shee is as good and as louing a Childe as euer Woman bare, a faire word getteth any thing at her handes, but if you vse her a little vn [...]indly, tis a hundred vnto one, that you kill her: and therefore it is great shame for you, that you make not more account of her then you doo.

Neither as this enough, nor hath shee then done, but shee turnes towardes her daughter, to whome in steede of remembring and putting her in minde of the dutie which euery married wife oweth vnto her husbande [...] sheé will perswade her, and make her beleeue that shee ought to be halfe maister with her husband: and therefore if shee her wife, shee will seeke to please and to content her owne selfe, and not thee: and that such are helde and reputed but for Cocknies and foolish Women, that suffer themselues to be ruled by theyr madde headed husbands, telling her (that if he bid thee doo one thing) doo thou (my G [...]rle) another: If hée saith I, doo thou say no: If he bid thee go to such a place, go thou to another place: If hée will thée to weare such a fashioned garment, weare thou a quite contrary one to his bidding: If he commaund thée to staie at such a time at home, be sure at that houre to goe abroad, and so crosse him still: If he be angrie, fall thou a chiding: If he exclaime, crie thou out straight: If hee curseth, doo thou blaspheme: And to bee briefe, yeelde not an inche vnto him: once get the masterie of him, and I warrant thée (my Wench) it is thine owne for euer after.

For I my selfe haue found the experience, and sée the same daily in other Women, that to holde their tongues, and to suffer and beare what theyr hairebraine Husbands say [Page] and do, is the only cause that maketh them to be vsed so badly, and villainously by them: whereas contrariwise, I finde that there is none of vs liue so merrily and more at hearts ease, then suche as stand stoutly to their tacklings, resist as carelesse, and make least account of their husbands. And this is the godly lessons she learneth vnto her pretie and towardly daughter.

Now if graue mothers themselues giue such ghoastly counsell vnto theyr forwarde Children, what shall wée thinke of these Launderers, of these common Gossips, of these counterfayt puritane Dames, and such like homely stuffe as vse to haunt vnto euerie house, and by that meanes cunningly insinuate and créepe into the fauour of our wiues and mistresses?

Let any man but consider within himselfe throughly of the matter, and hée shall quickly finde into what daunger he bringeth himselfe, that giueth leaue and libertie vnto such light huswiues, to haue egresse and regresse into his house, suffering them to haue daily accesse thither.

But, doo but once restraine these filthie Baggages from thy doore, and forbid them any more frée enterance into the same, (Lord) howe thy Wife will then take on, she will swell lyke a Toade, sweare like a Cutpursse, and braue thée to thy face like a Smythfield Russian: affirming shée is vtterly disgraced and discredited, disparaged, and scandalized: and shée will take the matter so hotely, and so highly in the nose, as for a while shée will neyther speake nor answere vnto thée, as if shée were growne dumbe and deafe on the suddaine.

Besides, as I sayde before of thée, so say I of thy Wife, that shée must bee either riche or poore, both which are passing badde: for if shée bee a Begger, and thou not verie riche, then must you both smart for the same: rubbing out in the Worlde moste miserablie, and wonderfull hardly: And if shée bee riche, and thou poore, [Page] she will then make thée starke deafe, with her continuall din and noise, making an open proclamation like a common Crier, that she hath made Iacke a Gentleman, and hath drawne Dunne out of the mire: that she hath brought thée out of thy lowsie ragges, into courtly silkes▪ and that thou haddest died like a begger vnder a stall, had it not bene for her full bags.

Againe, she will be either prodigall, or couetous (for their Nature knoweth no golden meane): and if she be miserable, thy whole familie smarteth for it: and they wanting, thou canst not any way haue any thing in good order: besides, thou shalt be continually disquieted, being forced to call for euerie small triflle thou lackest. And if she be pordigall, she wil squander and vainly cast away in one day, more good prouision, then would serue thy house a whole yeare: flattering euerie one of thy seruants, at thy Table and elsewhere, only to win them to be her creatures, and to bee at her commaund: and euery straunger that commeth to eate with thée, will she vse as kindly in this sort, giuing to this huswife bread, to that gossop wine: and to that she Pandresse, corn: to this man shirts, to that man bands and ruffes: and to an other, handkerchers or purses, or such like ioyes as these.

In like sort, her humour must be either too too merry and ouer impudent and bold, or else too too squeamish coyish, and disdainfull. If it be of the first sort, it will make thée suspect all will not go well. And the other (out of all doubt) will doo what shall be ill indéed: either she wil haue gossipping in thine own house, vnto thy great disgrace or hinderance, or else she will go a gadding where feasts and Velias be vsed abroad: and if the one doth dislike thée, I know thou canst not be but disconted with the other. For among diuers other things, which euerie wise man noteth as a prognostication or token of the behauiour of a lasciuious and light huswife, he counteth the often running abroad, and the resorting from one house vnto another, not to be the least, which marke is so certaine and infallible, as Saint Paul saith, he maketh no doubt to set the [Page] same downe as an effect that followeth all such loose widows as haue violated and broken their faith, vowed vnto the contrary not long before.

Moreouer, thy wife must either hate thée or loue thée, imagine which of these thou wilt, for as the one will soone kill thée, so the other will as quickly be reaue thée of thy life Phaedra louing, caused Hippolitus to die. And Clytemnestra hating, wrought the destruction of Agamemnon her Husband.

Shée, must be either a Widowe or a Maide, the elder of which, will haue the customes and the fashions of her first husband to stand (as it were for a lawe) vnto him whom she new marrieth: and the younger knoweth not how to carrie her selfe any way in good order, and so oftentimes through this defect, she shameth her selfe, her friendes, and her husband.

To be briefe, they will be either barren or fruitfull: and hap, what hap can of these twaine, nothing can happen but ill vnto thée: séeing that if she be a barren Doe (leauing apart to set downe that that happeneth for the most part, by reason of their vnholsom complexions, alwaies subiect to one loathsome disease or another) thou art depriued of that conclusion thou didst hope for, of the helpe thou didst assure thy selfe of, and of the stay thou diddest beléeue thou hadst prouided and prepared to bee a reliefe vnto thy weake and drouping olde age: besides that, to thy vnspeakeable griefe, thou seest a strange heire to enioy thine own goods: yea and sometimes thy mortall enemy to succéede thée, whilest thou beholdest most plainly and as it were in a Glasse, the very lowe waine, and vtter downfall of thy whole linage and stocke: thine owne name and thine auncient House, with the memorie and remembrance of all thy Predecessors and thy last selfe, to be extirped and extinguished in thine owne death for euer. But say thou haue children, then is there no plague, hell, nor Purgatorie, that is comparable, either in qualitie or [Page] quantitie, like vnto thine. For all such troubles, griefes, passions, bitternesse, and sowre incombrances which we haue heretofore shewed, that Man can bee plagued withall, by reason of want of issue, are but pastimes, sportes, pleasures and delights, in respect of this: because that one procéedeth from an intrinsicall, a straunge, and only one cause, or occasion, but this is deriued and commeth from many: for many children may we haue by our owne selues, which are our owne flesh and blood, and the verie Quintisence of our substantiall loue (as I may say) towards them.

And to come to the purpose (letting passe that whilest they lie as Infants in their Cradles, or as litle Children runne vp and downe the stréetes, continuall conceits come into our heads, and daily feares of some notable mischaunce or other that may happen vnto them, either that the Nurse is carelesse of them, and so they come to a mischiefe, or else by reason of their excéeding charges in the bringing of them vp, the troublesome noyse they still kéepe, crying and bawling day and night) no sooner are they commen to yeares of discretion, but if they bee Maides, (and thou a right carefull father for them) thou neuer commest home againe without suspition or feare, that one or other, either will steale secretly in vnto them, or hath alreadie scraped and gotten some too too familiar acquaintance with them, thou being not ignorant how easily such Natures as theirs be, are soone intreated, and how with faire words, they are brought a bed oftentimes in fooles paradise: their héeles being so short, as they catch such shrewde falles, as they can scarce bee ridde of the swelling that commeth of the same, in fortie wéekes after.

These bee the guawing corsiues, that eate the verie heart of a right carefull Father as I called thée euen now: and I vse this tearme vnto thée, onely to the disgrace of some certaine Fathers, dwelling héere in our Countrey, who only are but méere shadowes of the same: béeing of so frée and franche a minde, as they cannot onely brooke [Page] that their Daughters should reuell and passe theyr time merrily all the liue long day, walking and rouing abroad in the fieldes with theyr louing seruants and swéete hearts, and in the night goe running vp and downe like a company of wilde Buckes, séeking good companie at other neighbours houses.

But they themselues, euen in theyr owne houses, giue them leaue and libertie to daunce vndecent and shamefull Daunces, and to haue secret conference in priuate and suspitious places with whome they list.

And as I may say of these Fathers, so are there as badde Mothers, who being left widowes by their deare husbands, and Stewardes of mountaines of wealth, for theyr owne good, and to the aduancement of their Children, not only spende vainly and prodigally their owne, but also that which is bequeathed vnto their poore Orphanes, growing in their olde yeares into such miserie and want, as they become litle better then Palliardes vnto theyr owne Daughters, and so vtterly vndoo themselues and theyr Children too, being a most vnconscionable and vnchristianlike part, and not to bee suffered in a godly Common-wealth, séeing Saint Paule himselfe testifieth and pronounceth, that person to be worse then an Infidell, that taketh not care to prouide for his familie and children.

But leauing such vnnaturall and barbarous mothers, to liue in this miserable estate as they most iustly deserue, with their poore children, who being vtterly ouerthrowne through such parents meanes, their innocencie and forced necessitie to lead these shamefull liues, crying out for reuenge vnto the Protector of all such abused poore Creatures, I will come againe vnto the former carefull parents of whome I spake before.

And put the case as I said but now, it be the good fortune of thy Daughters, that thou canst neuer take them tripping in any fault, by reason that other be appointed to watch [Page] to sée thée safe, and to sée the coast be alwaies cleare: yet shalt thou neuer be frée from some one grief or another, onely if it were but for feare of scandalous reports, of badde and malicious tongues, in whose power it consisteth to make the world beléeue, that, that most chaste Quéene of Carthage, was but an arrant strumpet: and contrariwise, that that most impudent and adulterous Penelope, was to be counted and held for a most rare example and patterne of singular and excéeding chastitie.

But now thy daughters being commen vnto yeares of mariage, it gréeues thée that none demādeth them for wiues, and when they be demanded, thou art as sorrowfull, because perchance thou hast not wherewithall to giue them dowries. But say they may be married, and that thou hast money to giue vnto their husbands with them, yet hast thou brought them to be but slaues vnto others, which is no smal corsie vnto thée: for being maried, they are no better then seruants vnto them. Neither is that mans fortune better yt hath sonnes only, then he that hath all daughters, but rather in my conceit worse, by reason that men are more accounted of then women: and that a greater expectation is hoped of them, then of the other: and being put abroad into the world, they therefore are subiect to more mischances thē the other by ods. The farther they are off from thée, the more they still do run in thy mind lest all should not be well with them. If they take any iourney, why thou then in thought doest ride with them for company, alwaies fearing least some théefe or other shuld rob or kil them. If they be Marchants & vse to trafficke amongst strangers for marchandise, thou still art with them, doubting either least they spend beyond all gods forbid as they say, or els yt they may be ouerreached in making of their bargaines. If they venter on the seas, thou likewise hoysest vp the sailes of the winds of thy thoughts, lest their ship by tempest should runne vpon some rocke, least Pirates should seize on them, or least they should be drowned in the bottomlesse gulfe. [Page] If they liue ciuelly, as schollers in the Uniuersitie, yet art thou carefull for them: the hard life they leade there, the sitting vp late at their bookes, and the ouermuch studying to distemper their braines, thou thinkest will too much trouble them. Againe, thou doubtest they haue none to attend on them whilest they are in health: being sicke, that they shall be forsaken of euerie one: that they haue no acquaintance but such as hates them, nor any friend to defend, aduise, and to counsell them for the best. If they be Martialistes, and follow the warres, the danger they are in to be slaine abroade, taketh away thine owne life from thée at home. If they liue with thée idlely in thine owne house, then shalt thou neuer be quiet, neuer shall sléepe enter thine eyes, neither shall thy meate at any time do thée good. For one while thou art pensiue to sée how they run to Lauernes and Ordinaries, playing away their money and their thrift togither: and an other while thou art perplext, whē thou hearest of some villainie or outrage which they haue offered vnto one man or other: now they séeke to raise scandals and slaunderous reports of some honest familie, whereby they are brought into trouble: and then againe, they fal into the profunditie of the french disease, and that doth most of all disease thée.

Besides, they wil fall a quarrelling and making of fraies, and that will afflict thée: and then shalt thou heare they are committed to prison, or wounded mortally, and that will sore gall thée: within a while after, thou shalt heare (may be) that they themselues are abused, discredited and disgraced, and that stets and chafes thée: or for some hainous offence are banished their countrey, and that killes thée. And to conclude, because they fall sicke and die, and then thou louest them so dearely, as thou beginnest to despaire, running as it were out of thy right wits, whereby thou offendest both God, thy selfe, and nature.

So as he that hath children, there is not a hinderance, but he hath it: not a trouble, but he is tired withall: not a [Page] griefe, but he is vexed withall, not a burthen, but he is suppressed withall, and not a torment but he is tormented with the same.

There is no sorrow, but he is acquainted with it: no misfortune, but he is afflicted with all: no daunger, but hée is drowned in it: no annoyance, but he féeleth it: no feare, but he is scourged with it: no crosse, but he beares it: no corsie, but he tries it: no mischance, but moues him: no heart-brerking, but burnes him: no disaster, but distempers him: no passion, but pincheth him: no anguish, but doth oppresse him: no miserie, but doth molest him: and to be bréefe, no plague but doth punish him.

And therefore I conclude with a certaine anncient and graue wise man, that to haue no children, is a great good vnknowne, and perhaps the very greatest which hapneth vnto any man, whilst he liueth.

So as if we should graunt, that for some other causes we ought to marrie, yet for this one onely occasion are they to be hated, and to be shunned of euery one of vs, in séeing they are the causes of so many millions of euils, which they bring forth into the world against, vs by bringing forth such vnfortunate children vnto vs.

But say, that neither for those of their children, neither for the discommodities and troubles, which both through the one and the other we beare and suffer, we should not abhorre and detest this subtill sex of deceitfull euill, yet ought we so to do, were it but onely for that they depriue vs of our owne swéete naturall fréedome and most pleasing libertie, which as the Lawyers say (whose knowledge is not without the grounds of reason) we ought to prefere before our proper liues, and so true and apparent is it, that they robbe from vs the same, as it should be but labour lost to proue it by Picus Mirandula, he affirming, that husbands no otherwise owe their bodies vnto their wiues, then the soule doth it selfe vnto God: or by Saint Paule, affirming our Wiues to be [Page] mistresses ouer our bodies, and not we our selues. So that it were more superfluous and vaine to bring in our senses for proofe of the same, when euery one that is so muffled and yoaked, féeleth after a certaine manner, that his hands are tied, and his féete bound: so as if a mans going bee taken away, I thinke hee can stand but with little ease.

He that will not beléeue this, is as bad as a pettie Hereticke: if he but call to minde the picture of matrimonie it selfe as the most wise Egyptians drewe the same, one while painting it as man that had both his handes and his féete manacled togither, an other while representing it with such a plaine fashioned yoake as you tie horned Oxen with all: which doubtlesse is a most manifest imprese or signe of bondage, slauerie, and continuall seruile drudging.

Besides, is not that which we call Honour, the chiefe and principall of all externall good things? No doubt it is. Why then by all reason we ought to conserue and preserue the same more then our owne libertie and liues. Now he that shall (except for the inward vertues of the minde) venter as it were vpon a Mumchaunce with a false paire of Dice, both the one and the other: is not hee worthie to be quoted for a foole? I know euery one will say he is.

And shall it not then be worse then grosse foolerie, and selfe wild madnesse it selfe, for any man to commit the trust and custodie of his honor vnto a woman, worse then a weak vessell of brittle Glasse, who with euerie little touch is so short héeld, as she presently falleth and breaketh? And so doth he whatsoeuer he be that entreth into this intricate Maze of mariage, after the custome, or rather to say more rightly, after the sottish ignorance of this doting age, which hath placed the Honour and the infamie of Man in the power of the dishonestie, and blacke swanlike chastitie [Page] of his wife, as if the vertue and vice of others should preuaile more, and bée of more power in others, then in our owne selues.

Let vs not then entertaine these venomous serpents in our bosomes, for as long as we kéep what is our owne within our owne selues, we shall not be in danger of loosing the same: the exceeding greatnesse of which euill, how mightie it is, wee may gather from hence, that the Almightie God himselfe placeth it in Deuteronomie, amongst the cursings which hee allotteth vnto the transgressors of his comaundements.

To conclude, if this which is now our disputation, that is, whether it be fit to take a wife or no? was heretofore a question, which so much troubled the Gentils, that although (almost for what small cause soeuer, they might be deuorced from them) they were doubtfull still what to do, and could neuer as yet resolue vpon what to determine: why should it not be a cleare and resolute case with vs not to marrie, vnto whom it is not permitted, for all their excéeding and gréeuous faultes they shall daily, and that most wilfully commit, to rid them away from vs, as long as we shall liue.

But oh immortall God, if it be a matter so plainely proued, both by the counselles, reasons and experience of the wisest and best men that euer liued amongst vs, their drift and meaning herein being none other, then to perswade vs for to withdraw our selues from such lettes as hinder vs from all humane felicitie, by shunning this sorrie go merrie daunce of married mans round: how much more ought we the rather to do the same, being inuited hereunto by the example and perswasion of such as haue bene the choise vessels and elect oracles of the thrice sacred & holy Ghost, whose intentions haue béene onely to dehort and perswade vs from those that steale vs away, entice vs from that which is diuine and eternall. [Page] Let vs heare Salamon, who by the gift of reuelation from aboue, knew all the causes, beings, & natures of euery thing, and from whose stocke it pleased Christ our blessed Sauiour to descend; who speaking of a Woman, saith, that he found her more bitter then death it selfe, that she is the occasion Man rebelleth against God, and counselleth vs not to liue or to conuerse with her, because as from garments Mothes doo procéed: so doth the iniustice of man from her, which iniustice (saith he) is yet far better then the best workes that that iniurious sexe can doo.

Let vs reade Marke and Mathew the Euangelistes, where Christ being demaunded if it were lawfull for one to repudiat and forsake his wife for any occasion whatsoeuer, and he answering no, except it were for adulterie, (which also is vnderstood onely by the separation of the bedde) and by this you shall finde, that from hence the Apostles gathered and concluded, that it was best not to marrie at all.

Let vs looke into Saint Luke, and we shall likewise sée our Sauiour himselfe, animating men to learne and to relinquish these wiues, we shall heare him say, that we must néeds as it were hate them, and that otherwise we cannot followe him, neither rightly enioy him, for we find, that he that had taken a wife could not come vnto the holy supper, where that good man with other his guests attended for him: I say to that spirituall supper, most glorious and blessed, vnto which God from the beginning inuiteth and ordaineth (as much as in him lyeth) euerie one to ioyne in generall.

And to this effect let vs heare Paule to the Corinthians, where he will say, that it is not good to touch a woman, and he will perswade such as haue neuer bene married, and widowers that haue bene wedded, to stay and liue ashe then did at that time, that is, without a wife, which he himself had had once. If the text of Ignatius who liued in his time, was not corrupt and falsified, he will aduise such as haue none, not to take any at all: and those that are married, he will tell [Page] them that he pitieth them, because that first they endure most bitter stormes and troubles, and then they become too too carefull, and ouerpensiue for worldlie goods, not séeking after any thing so much, as how to please their wiues: whereas the same Apostle addeth, that such as are vnmarried giue their mindes onely vnto heauenly matters, endeauouring most studiously and carefully how to please God.

Let vs meditate and call to mind, the reuelation written by that secretarie of God, Saint Iohn, and we shall find in the same, that not any of those hundred fortie foure thousand which sung new praises, knew euer any woman, and that none but such immaculate and vndefiled Innocents could say the like.

Let vs come backe againe vnto that celestiall cryer Esay the Prophet, and we shall find, that hee that liueth a Batcheler, God promiseth to him, a name in his house, and a farre better and higher place then vnto him that shall bee married.

Let vs come vnto Saint Augustine, where he entreateth of the vnequalitie and proportion of merrits, ment by Christ, in the numbers of thirtie, sixtie, and a hundred: and vndoubtedly, he will affirme, that in these greater numbers, he is comprehended that doth not marrie: and in the first and smallest, are contained such as be married.

Let vs search in Saint Ierome, who besides that, he interpreteth the exposition of these numbers, after this maner: he moreouer auerreth this, that so much difference is there to go the nearest way vnto heauen, betwéene him that hath a wife, and him that hath none, as there is betwéene sinning and dooing of good workes: applying the first vnto the vnmaried, and the last vnto those that haue wiues. Likewise hée will say, that the woman is the fountaine and originall of all euill, the swift way to all wickednes, the sting vncurable of a scorpion: and to be briefe, a generation most detestable and [Page] hatefull. But let vs a litle come backe againe vnto Origen, and we shal find, that he defineth her to be the head, or rather beginning of sin, the weapons of the diuell, the expulsion out of Paradise, the mother of all transgressions, and the onely distinction of the law. Tertullian calleth her the entrance into Hell, the first bringer in of the forbidden fruite, the breaker of the law diuine, the ouerthrow of man, whom Sathan himself durst not be bold to tempt. Chrisostome writeth, that she is the enemie to all vertuous friendship, a plague incurable, abad necessarie euill, a naturall and ordinarie kinde of temptation, a sought for calamitie, a domesticall danger, a delightfull detriment and hurt: and so following on with such bad titles as these, in sequence, he reckoneth vp a huge rabble of them, amounting to the number of 600. at the least, going far beyond Aluarus Pelagius, who gaue ouer as being tired with setting downe thrée hundred of the same.

Epiphanius exclayming against them openly before the people, declareth how rightly our first graund-father Adam, discouered the conformities of their natures, with that of the Serpent, in taking the first of that sex, Eua [...] because this word EVA, so written, signifieth (after the Hebrew language, a woman: but adding before the same an H. (as an aspiration) it then signifieth a Serpent. Ciprian hath written whole volumes against this pestilent sex. And Gregorius Nasianzenus concludeth, that a bad thing is a Dragon, more worse then the venomous Aspis: but the malice of a woman (saith he) excéedeth and far surpasseth both the one and the other. But these damned heresies (for now I come to the place where I first left) did not they at the beginning, procéed, & had they not their first increasing and growing throgh the meanes of women? No doubt they had. Behold Simon Maigus, who foysted in his erronious blasphemies, through the helpe of an infamous Courtezan, called Helena. Nicholas of Antioch, he preuailed with his poysonous opinions, by reason of a pestilent thraue of vngodly women, which he drew and carried vp and downe with him. [Page] Martius the Stoick, and Cardonius, before they entred into Rome, sent a woman as their precussor, or forerunner, to worke the peoples mindes vnto their wicked purposes and perswasions. Apelles the Hereticque, did nothing without the consent of Philomela.

Montanus, through the power of Prisca, and Maxilla, two Noble and rich women, first with golde and then with false doctrine, corrupted many Churches.

Arrius that notable pernitious Priest of Alexandria, vsed the authoritie of the sister of his prince, to deceiue the world withall. Lucilla with her wealth, assisted Donatus that Arch Hereticque, to infect Affrica. In Spaine, Agape vndid and vtterly ouerthrew Elpidius. Polemnius in a certaine place is aduised, that if euer he ment to haue his sonne Chrisantus, renounce his Christian faith, he then should giue him a wife, as a temptresse vnto him. And at this day I pray you who maintaineth and of late hath maintained so many kind of religions as are in Germanie, and in other places therabouts, but only the busie he aded women of the said countries? What should I say more, if y• wife of Adam himself framed out of his blessed side, placed as then in the most delectable garden of all delightfull pleasures that might be, retaining as then the innocencie giuen vnto her, and enioying the celestiall influences, serued for no other vse then for the diuels instrument, to make both him and vs to be throwne headlong into hell fire: shall not then our wicked wiues, who are conceiued throgh concupiscence, borne in sin, dwelling in a deceitfull world, accursed of God and by the law, be worse then diuels themselues vnto vs, and as it were stumbling blocks to hinder vs frō returning once more back againe vnto heauen, our allotted countrey. But if they were not so bad and dangerous creatures, as is here set downe, how then cōmeth it to passe, that women are counted to be the very liuely tokens & badges of sin, as Cirillus & Origen haue set them down to be? Why would the diuine prouidence haue so wroght, y• not any one almost of y• holiest Iewes [Page] should bring foorth or beget any of them? and why likewise woulde the same haue tollerated that Salfaat, the father of onely women should die in sinne? How should they come to be meant by the Cabalists, to bee that badde part of our selues that alwaies lyeth in wayt to withstand and suppresse that which is the most reasonable in vs? Why should the lawes of Moyses, as also those of the Romanes, forbid and take exceptions against the wills they made?

Why did Cato commaund Husbandmen that they should not admit them to be present at their vowes and sacrifices, and that they should not so much as sée the solemnizing of the same? Why should Hercules, the Hieroglificall Tipe and Figure of the Reasonable Power, driue them away, and exclude them from out his Temples? Why at the Institution of the Passe▪ ouer or feast of Easter, would God binde and tie the Israelites to eate rather the Male Lambe, then the Female? For what reason should Saint Paul haue giuen charge that they be silent and husht in the Churches? Why should he forbid them to take vpon them to instruct or teach any? Why haue diuers holie men procured and sought to hinder them that they cannot enter into their Monasteries? Why was it that after one of them by a particular Dispensation comming into that Monasterie of the Carthusian Monkes in Pauia, they all followed after her with a wispe of strawe burning in their hands, as if it were to purge and make cleane the infection, that such as shée might leaue behinde them in the aire it it selfe thereabouts? And to conclude, why haue so many Popes prohibited and straightly forbidden them entrance into some certaine particular and most deuout places in Rome and elsewhere, but only because they are so bad?

It resteth then, that women are most pernitious and ill, and which is worse, are like still (so) to continue. And therfore most honourable Audience (or rather my Noble Lords and Maisters) for whose good I sticke not, nor make any account to fall flatly out, and to be at deadly hatred with all Women [Page] kinde, I, as one resolute and resolued, conclude, that it is best for such of you as be Bachelers, to continue Celibes stil. Quasi celestem vitam agentes, and such as are married, I pray and beseech God most hartely, and desire him euen from the bottome of my bowels, and very inward of my soule, to giue you that most needfull gift of patience whilst you are so plagued: and for his great mercies sake, either (soone) to mend them, or quickly to end them. And as for such of you as haue bin troubled with these stinging waspes and incurable diseases (worse then Nolime Tangere) but now through speciall grace from aboue, are rid from them (being as it were neare come out of S. Patrickes purgatory, into S. Peters Paradise) with you, I, as wel-willer of your great happinesse, congratulate and reioyce & participate with you for your most blessed deliuerance out of that irkesome dungion of Litle Ease, and from that seruile slauerie, worse then that the miserable I sraelites sustained vnder the tortering Egyptians intollerable thraldome and bondage.

And yet for all this, néeds must I say, that this shape of women, do bring, and vnder their apparel doth descend (somtimes) more then super humane and angelicall natures, not alone different and exempt from al such defects before rehearsed, but also of such excellent perfection and more then rare excellencie, of so great bountie, and so worthy valor and vertue, as they bring far more beatitudes and blessings (both present and to come) vnto such men, whom they shall so much vouchsafe themselues to marry withall) then the before mentioned others, do accumulate & heape vpon their husbands, plagues and troubles. Yet must I tell you, that such are as sildom séen as black Swans, or as the péerlesse Phenix: of which sort, I must confesse two only are most famous & renowned throghout the world. Of which, the one for a [...]irgine and Maiden Quéen, is the most excellent & vertuous Princesse Elizabeth, the admirable Quéene of England: and the other, for a wife, though now a Widow, Loisa, Count Vadomous daughter, [Page] wedded vnto the late French King, Henry, the third of that name. Whom because I cannot worthily enough commend, I will with reuerent wonder in silence admire: vnto whose bewtious vertues, and vertuous bewties, I haue bound my selfe one whole day to display some part of the same: for on the sodain, vnprouided, and without aduise, are not matters of so high a Nature as these, to be intreated and handled. And therefore I will here cease: yet not cease to wish, that as they may still continue fortunate and glorious in this worlde, so they may be tryumphant and blessed in the world to come.

Ho detto.

Facerti.

Vxor (Amice) tibi est semper malà, cum male tractus▪

Fit peior, sed fit pessima, quando bene,

Sed bona, si moriatur erit, melior tamenidte

Sifaciat vino, est optima siproperi.

(Friend) marry when thou please, yet shalt thou find

Thy wife bad alwaies, and but vse her ill

And she is worse, but vse her well and kind

She is worser then, and so continue will:

Yet is she good (if she but once would die)

But better, if she packt before thy selfe,

But best of all, if she went speedily,

Leauing behind to thee her hoorded wealth.

Qui capit vxorem poenam capit at (que) dolorem

Qui caret vxore poenae caret at (que) dolore,

[Page]

What so he be that takes a wife,

Is sure to take griefe, sorrow, paine and strife.

What so he be that wants a wife,

Is sure to want griefe, sorrow, paine and strife.

Vxor, corpus, opes, animam, vim lumina, vocem

Destruit, annihilat, necat, eripit, orbat, acerbat.

Mans bodie, goods, his soule and strength,

His sight, his voice and all

Wife destroies, consumes, kills, foyles,

Blindes, marrs, and makes him thrall.

Menitri, nere, lacrimari nil (que) tacere,

Decipere, hae vere Dotes sunt in Muliere.

To cogge and lie, to whine and crie,

To prate and neuer blin:

To spin and weaue, shift and deceiue,

These womens dowries bin.

Foemina fax satana irosa foeteus dulce venenum

Semper prona rei quae prohibetur ei.

A Woman's Sathans Firebrand hot,

A stinging Rose corrupt, a poyson sweete,

Readie to do amisse, though shee's forbid,

Prone to all ill, but for whats good, vnmeete.

Ue tibi foemine, quisquis es apta i [...]go.

Wo vnto thee and double smart,

If to a wife once yoakt thou art.

[Page]

A Defence or Answere vnto the foresaid Declamation, written by that famous Poet and Orator, Torquato Tasso.

That it is good to take a Wife, and that Marriage, is both Honourable and necessarie.

RIght Worshipfull Sir, and my singular good kinsman, I first was giuen to vnderstand that you haue married a Wife, and presently vpon the same, I sawe a certain booke of yours, in which you not only blame Women, but likewise inueigh most bitterly against Mariage. And although I could wish that your writings and your déeds were equally to be praised, yet if I should commend the Action, I cannot rightly giue praise to the composing of the same; for so doing, I should disagrée as much from mine owne selfe, as your workes doo from your owne spéeches.

But you (perhaps) by the one, would make some proofe of the excellencie of your sharpe wit, and by the other, manifest vnto the world your constancie in loue, whereby as in the first you are to bee counted wittie, so in the last you are worthie to be commended for your wisedome: it being my part, not a litle to reioyce with you in both of them, and congratulate [Page] with you as much in your praises, as in the greatest ioy and feasting you make for your marriage.

Neuerthelesse, as neither the fragrant flowers of the pleasant spring time, nor the gréen leaued boughes of diuers coloured Garlands, bewtified with swéete Mirtell, with louely Roses and perfumed Uiolets, if they be not placed orderly, and with cunning art befit nor become all places, nor at all times: so all pleasing praises agrée not with euery age: neither are méete for euerie calling and profession.

Therefore I reioyce with you in some part of your pleasures, and I condole and gréeue, that the Himenean verse, the Uirgins Corus, and the nuptial song, which most willingly I would haue sung with others, are as it were troubled, disquieted, and disgraced, by reason of spéeches full of scandall and disgrace: whereas you your selfe (who know better so to do then any other) should haue as highly aduanced women, as you haue depressed and abased them, immitating (or rather excéeding herein, Stesicorus the Poet, who changed his note, singing a second song, quite contrarie to his first: and not doting Homer, who became wilfull blinde, not remembring the foule error he had (before) committed.

But that which you would not doo, some elequent Gentlewoman will (perhaps) take in hand, for as Euripides saith, One woman vseth to defend an other in curtesie.

So all your obiections shall not alone bee refuted by her reasons, and your allegations by her arguments, but you shall be vtterly confounded by her admirable bewtie, which is such a silent kinde of eloquence, as it is of farre more force and power to perswade euery way, then any other painted or passionate Rhethoricque whatsoeuer.

And if true perswasion standeth in the lippes (as it doth in very déede) in no part is it of such efficacie, nor of greater delight to the hearers, then in the mouth of a [Page] faire and gracious Lady: whilest she reasoneth of her selfe modestly, and for her companions courteously, and for both learnedly, she hauing such straunge vertue in her, as all the thundring spéeches and lightning words which Pericles vsed to the mutenous people of Athens, and all the smoothe and flattering phraises which tickle the eare, and inchaunt the minde, are nothing in comparison of hers: the swéete deliuerie of her voice, resembling a pleasing Lullabie, that bringeth a delightfull slumber vpon a man, making him glad and faine to yéeld and vaile vnto her pathenticall and enchanting discourses: neither shall she néed (as Phrina did) to vnbare the white Alablaster of her mountaine snowy breasts, in the graue iudgement place, or reuerent tribunall seate, because in this case, the weake weapons of cankered backbiting and malicious slaunder, shall hee forced presently to fall out of the hands of their spitefull aduersaries, euery tatling tongue being shut vp with the fast locke of husht silence, that dare (but once in conceit) prattle or talke ouer licenciously neuer so little against them.

But I perhaps speake now with that affection, which were far more fitter at an other time, and for an other occasion, of which I could not as yet vntill now well giue ouer, because it is the last garment that a wise man should dispoyle himselfe of. But as the same Euripides saith, to commend the vertue of a gentlewoman in such sort as is conuenient for her dignitie and estate, is the propertie of a wise and learned man.

And could I promise vnto my selfe so much from my learning, as others might, or ought in reason to assure themselues of my credit, or chalenge me rightly for to stand in their defence, I would then dare to enter and venter to trie this combat with you, although you are borne and come of the selfesame bloud that I am: for these contentions are like vnto fained battles, fought in iest, in which it is lawfull for kinsmen to prooue their valours one against the other.

[Page]But as in all Courtly Justes and royall Turnaments, not any vseth to enter, but such a one as besides the pleasant delightsomenesse of his Colours, and the pomp and richnesse of his Caparisons, and the splendant glistering of his gilden Armor, carrieth likewise in shewe, the high prised fauour of his dearest Mistresse: So should not I ofright (being depriued of all such like meanes) intermeddle in this matter, and come as it were an vndaunted gallant, to braue you in your owne battell: whereupon I chose rather (for a while) to holde my peace, then by contradicting you, to write any thing: yet because I was as it were forced vnto the same, vpon an occasion of great importance (which I wil at this time conceale vnto my selfe) I thought it not much out of the way, to request you to take that, in friendly wise from me, which of another (may chance) you might conceiue to be an arguing, or an answere, quite against you.

First therfore I exhort you (deare Cousin) that you repugne not against your own self, but that you so order al your actions by the Diall of Discretion, that your doctrine may be conformable according vnto your owne workes: and if you shal please to think it worthie to place this my discourse, as an Attendance or a follower of yours, you shall find that the one wil be no disparagement nor ouerthrow vnto the other. But as in one & the selfesame trée, those peares which are olde are grafted with young and new peares, and as the apple, by the apple, the figge by the figge, and the vine by the vine, receiueth and recouereth life again: so shall mine answer take life from yours, and in exchange as it were, return back the same again vnto you. And if my reasons shall in part séem contrary and repugnant vnto yours, thē shall it happen, like vnto those plants which are new grafted, vpon which not alone is séene fruit of their own kind, but oftentimes (as it were by miracle) we view ye Seruise to spring out from ye boughs of the Medler trée: the Pomgranet & Drenge, to grow on one trée togither: and on y• science where the white grape ripeneth, the red [Page] begin to waxe ripe, and white Mulberies to hang by the black, all vpon one branch: Then (deare Hercules) let this friendlie kinde of Grafting be in our contrarie opinions, whilst most truely though briefely I come vnto the matter.

Neither do I request this, because I would arrogate that authoritie vnto my selfe which was graunted by Maximus Tirius, to Anacarsis the Poet, for he was of conceit, that the head and as it were the top of all wisdome (contained in a perfect life) was placed in the quietnes of the minde, and comprehended in the breuitie of spéech, with which they came to touch the verie quick and pith of the matter. But I desire to take this course, not as one presumptious or ouer-arrogant, trusting vnto the excellencie of mine owne wit, but because of the infirmitie of my body, and by reason of the weakenes of my memorie, and therefore I would willinglie tie and close vp that in few spéeches, which (otherwise) I could if I lifted drawe out at length, and display if at large. And if by chaunce it shall happen to me as it sometimes did vnto Anacarsis, who discoursing vpon a certaine argument, there were diuers men that all the time ranns vp and downe, making a noyse about the question, and troubling him in the deliuerie of the same, whome he therefore compared and likened vnto light horsemen, and ranke riders, that flie vp and downe the Countrie: yet will I indeuour and force my selfe in such a tumult and insurrection of conceits, and caprichious discourses of opinions not to be troubled at all, like vnto a souldier that standeth stoutlie in his place, neuer giuing once back what violent charge soeuer is giuen against him. Although my chiefest studie hath bin for the most part pleasing POESIE, yet will I now forget the same, and in a loose kinde of plaine and familiar Prose, briefely, according vnto my promise, and to the purpose, aunswere your chiefe points obiected against women: although my selfe a Bacheler, not filling many leaues of paper with bare words only, like vnto the [Page] vnprofitable blast of fruitelesse winde; remembring the old saying, that Frustra fit per plura, quod per pauciora fieri potest. And thus a Ioue surgit opus, I thus begin.

I say then, that the authoritie of Thales Milesius, from whome those Philosophers called Iouici had their beginning, is not of greater priuiledge any way then that of graue Solon, who gaue Lawes vnto most of the learned Cities of Greece, with which they so many yeares most happily flourished, and gouerned their Common-wealths, making all Ionia subiect vnto them, and vtterlie (in a manner) ouerthrowing the Empire of the Barbarians; And yet this Solon had wife and children. And although reasoning with Thales (as we may reade in his life described by Plutarch) he was somewhat moued with the lamentable losse of his vertuous sonne, yet ought not we to leaue and giue ouer those things that are both lawdable and necessarie, as is this sacred Matrimonie, if by chaunce there should happen any effect contrarie vnto the desire of him that taketh a wife.

But say that Solon did ouermuch bewaile the death of his daere sonne, yet did not Xenophon take on so heauilie, as to giue ouer the Sacrifice he was in hand withall, and as then about to solemnise: but hearing that his sonne had dyed honorably, he placed againe the Garland vpon his head, which vpon the first report of those sad newes he had taken off before: and for that this Philosophy is one of those that are of account, and great, with the greatest Kings and Monarks that then liued, and had commaund and rule ouer their huge and royall Armies, I sée no reason but that his authoritie should be held in estéeme, and goe for currant, more then any others.

Consider what he hath written in that little booke, where he intreateth of the gouernment of a house, and you shall finde that he affirmeth how the Gods themselues (amongst other things most wisely ordayned by them) deuised this [Page] easie yoke of Matrimony, first because the generation of liuing creatures should not want, and then that there might be some such as should nourish and comfort vs in our old age; And because mortall men liue not vnder the open aire, and in broade fieldes (as other creatures do) but vnder a shelter and in houses, it is conuenient that a graue Matron and prouident Huswife conserue and kéepe those things close and in couert, which the Husband doth purchase and get abroad.

Where you bring in certaine old fragments (as reuersions) of Bias and others, who sayde, If thou take a faire woman vnto thy wife she will be common, and if a foule one, it will be a pennaunce vnto thée to behold her: the same was retorted and turned quite contrarie, (All o reuerso) in this manner by Pitacus Mitalenus, who was one of the seuen Sages also, of whome Greece did so much vaunt. If (quoth he) thou take a faire woman, it will be a pleasure vnto thée, and if a foule one, why, then she will not be common. Or it might be answered well thus: If thou choose a faire one, thine owne wisedome shall kéepe her vnto thy selfe alone, and if a foule one, yet the loue thou bearest her, shall make her séeme pleasing vnto thée: for a wife is as other things are, which may be ill or well imployed and vsed, so that the prudent cariage, and warie circumspectnes of the husband, hath great interest in the chastitie of a woman.

And because Chastitie is the bewtie of the soule, there is reason that a faire soule be resident and lodged alwayes (if it be possible) in a faire bodie: that very same bewtie which we sée in swéete Gentlewomens faces, being no other thing, then the right glittering luster, and glorious brightnes of a victorious & triumphant soule, which hauing vanquished and ouercome all whatsoeuer opposeth it selfe contrarie against her, in the selfesame manner, as the conquering Sunne dissolueth and disperseth the shadowie and [Page] [...] [Page] [...] [Page] gloomie cloudes, she shining with dauntlesse maiestie in the controwling eyes sparkling like Diamonds, and depainting the pleasing countenance with farre more delightfull cullers, then are those which we behold with great pleasure in the heauenlie Rainebow: or rather as Iris, is a token and signe of the atchiued victorie of the Sunne; euen so is this gratious fauour and amiablenes of the looke, a certaine and infallible argument of that of the minde: in such sort as that that is naturallie desired of many by election, hapneth (by Fortune) to be graunted but vnto one alone.

Neither can the authoritie of Epicurus, which you afterward alleage, alter my beliefe in this matter, but rather confirmeth it more stronger, for those things that are eschewed and shunned by the bad, ought to be followed and sought for of the good: and those that are blamed of such as are ignorant, deserue of right the praise of those that are most learned.

But (perhaps) if I should procéede after this order, hardly could your fruite and mine be gathered together off from one selfe trée, but (as if they were shaken with a blustering winde) some of them would be found to lie brused on the ground, and therefore because one discourse may adde life vnto another, I will begin to graft according vnto the aduise of Theophrastus, from whose counsell I meane not to swarue: for there is no doubt but that it is as necessarie for rich and sound men of bodie to marrie, as it is for such as be poore and diseased to liue without wedding at all. And yet I would not so expound his meaning, as if it should be different from that of his maisters, who if he had thought that Matrimonie had bin bad, he would not then haue reprooued the communitie of wiues, with which it seemed he was much offended: neither that as concerning goods, which are as expedient and necessarie for the bringing vp of their children, nor haue giuen out that Man was a liuing creature, borne to be accompanied, and that amongst all other companies belonging vnto a priuate house, that of the Husband and of [Page] the wife was the principall and chiefest: through which spéeches, being so plaine, me thinketh no man néedeth to doubt of his opinion. And after this selfesame manner, the authorities of many that you produce, may be most trulie interpreted, Plato himselfe perswading vs to bring forth children, and to bring them vertuouslie vp, in the same sort as the Lamp which is lightened, giueth light in course from one companie to another.

And verily, that Poet spake passing well, that the one gaue the Lamp of life vnto the other, no otherwise then is vsed amongst vs at this day in the Galliard or Daunce of the TORCH, when the man taketh it of the woman, in whose hands it séemeth (as it were) that both life and death is reposed and placed.

Musonius a Philosopher of great account, affirmeth, that weddings were the first beginners and founders of families and housholdes, so that whosoeuer goeth about to depriue man of the same, destroyeth the House, the Citie, and all humane ofspring, which cannot continue without encrease, as the right and lawfull encrease cannot be maintained without Marriage. For a Familie, or a Citie, are not composed of men alone, but of men and women together. Nay which is more, there haue béene Cities and Monarks found in the world, consisting onely of women, (as was that of the Amazons) but that there coulde bée an Empire or Kingdome of men without women, hath neuer bin yet knowne: and therefore wée may conclude by this rule, that women are more necessarie amongst themselues, and so consequently, néeding the lesse the perfection of others. And the same Philosopher sayth, that the friendship betwéene man and woman is more auncient, and of longer continuance, then all the rest whatsoeuer. Neither doth Hieron the Siracusan, differ from this former iudgement, for he will haue all our predecessors successors, to be borne through societie and companie, and that the [Page] chiefe and principall of the same, are especially knowen and discerned by Marriage: for Cities cannot be without families, and such families as are not of married folkes, do want as defectious and vnperfect: for that house cannot be without defect, in which Marriage is not, because, neither the most royallest part of the soule can be without his subiect, neither the subiect or inferiour without this which is so royall. Antipho Anasfundricus discoursing of Marriage, sayth, that a perfect life cannot continue nor be without wife and children; for that house is as well lame, as that Citie is vnperfect, in which are women alone, or men only.

But (peraduenture) we haue giuen too busie and too too lowe a beginning vnto Matrimonie, seeing her originall is as it were Celestiall, beginning euen then when the soule is first placed and espoused vnto the bodie as Dant writeth, who perhaps (in this) would imitate the auncient Philosophers, of which, some affirme that Reason doth signorise and dominere in the minde, like a Father ouer his familie: as she that is most auncient and fittest euen from the beginning of mans birth to discourse and iudge, but the cupiditie or gréedinesse of the minde, being a womanish passion, and ouertender of the soule, which is gentle and easie to be brought to relent, representeth a woman: and Animositie and dauntlesse courage full of aspiring thoughts, and princelie heate, as he is willing oftentimes to be obedient vnto the minde, resembleth a yong man, the vnitie and concord of the same (which ingendreth and defineth) being the affects of this animositie. But this cupiditie or gréedinesse of minde is Definite and Determinate, and that is vneuen by her owne nature, where this is euen, although it depend vpon other things, that hauing her perfection from her owne selfe, and this being made perfect by borrowing of others. So, then the example of Mariage is in the Soule before it come to be in the house: so by this consequence, who so destroyeth Mariage, not onely separateth [Page] man from woman, but also the Soule from the Bodie, and as it were, cutteth off from the Soule his head, deuiding it from his other parts: so as without doubt, adultery is a murtherer, as sayth Sperou Speroue. By the authorities then of so many worthie Philosophers, we ought to beléeue that wiuing is both necessarie and good, and we must giue credit vnto Reason, who also perswadeth vs vnto the same: for if those occasions be bad which corrupt and defile Matrimonie, there is no question then, but that Mariage it selfe is most excellent and good: but it is ouerthrowne by two passing bad things, the one is Death, which is the finall ende of all euils, and is most terrible: and the other is Dishonestie, which is as it were the death of the Soule. Besides, if those things are good which conserue the same, there is no sense, but that Mariage it selfe should be good, but it is preserued by life, which is most swéete, and most desired of euerie one, and supported by modest bashfull Chastitie, the most lawdable and pretious praise-worthie vertue amongst all others in a woman.

Againe, if pensiue solitarinesse be counted a miserable, yrksome, and displeasant life, then is companie happie, delightfull, and pleasing: but amongst all companies, there is none more déerer nor more ioyous, then that which is betwéene Man and Wife. If to abandon and forsake all lasciuious loue, and vnholsome lothsome Curtezans, be held an honest part, then is chaste Matrimonie honest, which is the happie occasion of the same. If it be profitable to leaue superfluous pomp and vaine expenses that bringeth too late repentance with it, then is this nuptiall band profitable and commodious: and if to ende all olde grudges and auncient ciuill enmities, bringeth health and prosperitie both to Cities, Kingdomes, and Common-wealthes, then is there nothing more wholesome nor iust, then thys so honorable and lawfull coupling together. For [Page] there can be no greater nor more vpright iustice, then to make warre and wage battell for a mans owne wife, as Menelaus did for Helena, and Cambises the Persian king, for his Notesia, daughter of Apria king of Egipt, from whome Amasis had taken away her kingdome. Lastly, none can enioy more pleasure in this troublesome life of mortall men, then to be blessed with happie frute of comfortable children: but these, eyther are not enioyd without Marriage, or else nothing so happilie, nor so lawfully. Nay, the husband is like the maister of a goodly Garden, who (at his pleasure) without feare, gathereth the morning swéete Roses, and the pearlie dewed Uiolets, but the Adulterer comming in sneakinglie in the night, opening the same with counterfet keies, and climing softlie vp vnto the trées, where he lurketh in couert, is resembled vnto a timerous thiefe, who standeth alwayes in such feare, as he can neuer (in a manner rightlie) enioy or take any kindlie vse of such things as he stealeth.

Then by all these reasons Mariage is good, neither ought it to be left in any wise in the Actiue life of man, since it bringeth not (as your Cosen sayd before) trouble, but rather true felicitie and happines. For as the yoke can hardlie be drawen by one Oxe alone, so the burthen of this our humane life, cannot be sustained or borne out by Man alone, neither, onlie by Woman, but the one agréeing and assisting the other, it will prooue to be verie light, which of it selfe doth séeme verie heauie and grieuous: whereby wée learne, that that olde fable of Aristophanes is not altogether false, because the husband liueth with two soules, with that of his wiues, and with his owne: and discourseth and reasoneth with two tongues, seeth with foure eyes, heareth with foure eares, laboureth and taketh paine with foure hands, so as these procéedings and actions, are easie, well estéemed of, and vertuous, where the wife doth help what she can. Neither is there any thing of the husbands so [Page] much his, but that the wife hath also interest in the same: nor hath shée ought, but that hee hath a propertie likewise therein: séeing they are, not only Companions of the bed, but as well partners in all their other procéedings and determinations whatsoeuer: as Dien Cassius Niceus affirme, all other friendships and curt [...]sies being ioyned togither, lesse perfectly, and farre more vnsurely, they being resembled vnto a gallemawfrie of pease, or such like grosse meate. Whereas the loue of the man and the wife, is as wine mingled with water: for the liking of married folkes is diuided & mingled in euery part: neither haue they only their children, common vnto them both (which is farre dearest aboue all whatsoeuer) but the soule and bodie likewise, and perhaps the vertue of the soule and bodie both alike too. So that, as they which enter into a swéete Garden full of many fragrant flowers, cannot distinguish rightly the perfect sent of the Rose from the Lilly, nor the Uiolet from the Hiacint, nor the Gilliflower, from the Carnation, because they all at once make a kind of melodie or harmonie, of diuers swéet sauours togither, which the calmie winde and gentle aire doth breathe into their senses on the sudden: so the prudence of a husband, his fortitude and magnanimitie, his liberalitie and his bountie are mixt togither, as one proper swéete perfume, with the pleasing sent of feminall temperance, and roseall modestie: and with the humble submisse méeknesse, and more then precious pearle, Chastitie of a modest woman: in such maner as it can hardly be discerned, which is the one, and which is the other. And if the sacred skill of diuine Poesie, is as well in the Man as in the Woman, as we sée as much by the verses of Sappho, as by those of Anacreon, or by the learning of Bacides, as by the answeres of Sibilla. And if Painting and Musicke, is as well in the one Sex as the other, and all Arts florish in both kinds, with like and equall excellencie, then is it not vnséemly that these these vertues compared togither in the same sort as the Statues of Phidias, or Praxitiles, with other artificiall and rare [Page] workes are vsed to be, should haue the selfesame Forme, and as it were the very like Caracter, without any difference at all: neither that there should be any distinction betwéene the Magnificence of Sesostides, and that of Semiramis, and the greatnesse of Pelopida, and that of Timodia. And although vertues (sometimes) are wont to take certaine differences (and as it were) liuely cullers from them to whome they do naturally belong, by reason of their bringing vp in the Exercises of the same▪ yet neuerthelesse this happeneth vnto Men amongst themselues, as well as it chaunceth vnto Women: for Aiax was valiant after one fashion, and Achilles after an other: neither was that wisdome of Nestor, that which was in Vlisses: nor that prudence of Agesilaus, the selfesame that Cato had: neither did Irene and Alcesta loue their Husbands both after one manner: nor was Cornelia Magnanimous in that sort that Olimpia is sayd to be. So that hereby we may conclude, that it is not necessary diuers sorts of wisdoms, iustice or valiantnes of mindes shoulde be, but we may rather auouch and affirme, that they are rather differences by reason of their vnequalities, then because of their Speties or Kinde. And though some will haue it to be graunted vnto Authoritie, that Differences are said to come after another manner and sort, yet doth it not therefore follow, that the woman should be depriued of these vertues: but if it be true that was spoken by that excellent Poet of Tuscania:

Rare Vertue neuer comes by chance,

But rather Art doth it aduance.

Shée being endowed with all these Uertues, cannot by Nature be brought forth by Chaunce, although that in particular Subiects shée had another kinde of intent and meaning: for, otherwise shée should be rather the Stepdame of the worlde, then a kinde and vniuersall Mother of all such things as we presuppose and meane; her fashion [Page] being to conserue and preserue the eternall speties and kinds equallie, as well of Men as of Women, drawing forth and painting the lap of the matter of all Formes, which are the Reasons in the Soule: and Ideas in the deuine vnderstanding, as the chiefe minister of the heauenly prouidence, which hath the selfesame care of woman, as it hath of man.

A Woman then is not created against the purpose of Uniuersall Nature, (nor per Accidence as the Scholemen call it) and say that she were lesse perfect then Man, yet ought she not to be seperated from him, for so should the Soule be deuided from the Bodie by this Reason, and the mixtures of one element from another, and so by this consequence should follow the distinction of the whole world, occasioned and chauncing by Discord, as writeth Empedocles. Neither, because some women are found, through whose faults Mariage bonds are infringed and dissolued, as Clytemnestra and Helena, Phedra, and the couetous wife of Amphiaraus, with the 49. Daughters of Danaus, therefore is the number of those that be good, the lesse, but rather, so much the more greater, by how much they were the more renowmed and glorious. For the wife of Admetus would néedes die for her husband, although she refused to lose her life for her sonnes sake. And Argia and Euadne, solemnized most royall Exequies for their bedfellowes: and Artemesia made her heart a sepulcher for her deare Spouse, the same being farre more famous and miraculous then the Mawsoleum which she framed, although it was termed to be one of the 7. wonders of the world. So did Lucretia stab her selfe with a dagger: and Portia killed her selfe with swallowing hote burning coles, because their husbands might be thoroughly assured of their faith & constācie. And Ipsicratea, like to a seruile slaue in humble sort bearing of a rūning Lackies weedes and port, would be companion of the banishment and flight of Methridates, as she had bin before copartner of his pompe and glory.

[Page]Neither haue only certaine particular women, but whole troupes and bandes of them, left behinde them most honourable examples of their feminine vertues, as the wiues of the people called Tirrheni, who exchaunged their garments with their husbands, being in prison and condemned to die. And the Saguntine women, who ensued the men of Marsilia: and in our dayes, the Ladies Baptista, surnamed Saluzza, and Eleonora of Aragon, were bright mirrors of matchlesse chastitie, in the Court of the Duke of Ferrara, and in that of Vrbino, Isabella, and Leonora Gonsaga, personages of rare modestie.

I could recite diuers other examples, as well of our owne Countrey, as of such worthie women of France, Spaine, Germanie, and England: who haue so entierly affected their linkid Mates, that not only they haue exposed themselues vnto diuers mortall perils for their sakes, but haue also most willingly offered their dearest blood as sacrifice to die with them. But who is hee that can rightly set down the numberlesse numbers of such stainlesse and immaculate swéet Ladies? when there are so many to bewtifie the earth withall, as there be stars inafrosty night, to set out and adorn the heauens withall? Neither were many of these renowmed alone, but others also of whom there is no mention made in Histories. All which cōcealed themselues (for the nonce) from fame her selfe (althogh she hath hundreds of eyes & toongs) shadowing themselues with the vaile of shamefastnesse, which is so pure, cleare & faire, as it glistered only in the eyes of their husbands, not being able to be discerned with the grosse eyes of any other man else. And if it be true as it is written, that in the skies there are certaine hidden signes, besides such as are discerned by vs, about which the Sun doth take his Circle and compasse: so may the concealed vertues of Women be compared vnto these same, as more glorious and excéeding farre the others, although they display so many beames and brightnesse, as no mortall creatures else can do the like.

[Page]In the Actiue life then which ought to be Noble and [...] lustrious Matrimony, is not only a helpe and a st [...]e, a great easement and lightsomenesse vnto the same, but it is a glorious ornament, and an excéeding great credit: neither in the life Contemplatiue doth it seeme that it bringeth any impediment at all as concerning Contemplation: for it hindered not Pithagoras, nor Socrates, nor Crates, at all, being all thrée married men, and such as liued alwaies with their Wiues: and yet do I thinke that hardly can any bee named that euer studied more Philosophie then they.

But Crates (certainly) although he wanted both house and al other things necessarily belonging vnto house kéeping, yet would he haue a wife: and lacking a priuate place vnto which he might repose himselfe, he (poore man) tooke vp his lodging, and liued with her in the Porches of Athens.

But perhaps this kinde of Philosophie is too disagréeable, and vnfit for a ciuill and orderly life, being as it were bannished in disdaine, not only from the Courts and Pallaces of Princes and Noble men, but likewise from the learned Schooles and Academies also. So that, although it be a laudable course to marrie a Wife, yet ought we to leaue her or to take her, not only for her good or badde quallities (as some haue affirmed) but we must likewise haue regard vnto the riches or pouertie as well of the husband as of the wife: for a man nobly borne, should not (by right) match with a woman whom he cannot be able, either by his owne proper goods, or with such wealth as shee bringeth of her owne, maintaine her like a Noble Gentlewoman: whereby we finde, that that saying of Philippides is verie prettie.

Thou hast (quoth he vnto a friend of his) married a rich Woman, but yet ill fauoured, and therefore shalt thou sléepe vnquietly, though thou goe gallantly and fare daintely.

Nor lesse wittie then this was of Epicarmus, who affirmeth, [Page] that to take a Wife, is no other manner of thing, then to play at Dice, and venter thy Fortune: for if thou chaunce to light vpon one that is courteous and well qualified, thou shalt bee blessed in thy marriage: but if thou happen on one that is insolent and proude, and that will neuer kéepe within doores, thou then shalt haue not a wife, but a most intolierable misfortune as long as euer thou liuest.

Let vs take them then, hauing regarde, as well vnto the vertues of the minde, as vnto the beawties of the bodie, and riches of Fortune: and if we cannot make our choyce as we would (and that we shrowdly doubt the worst) why then let vs leaue them.

And yet would not I haue a man to mistrust ouermuch, except vpon a good ground and sound cause: For Mala mens, malus animus. An ill disposition, breedeth an ill suspition. And there are some, that because in their youthes they haue played the wilde Coltes, and gone astray into other folkes groundes, therefore they thinke their Wiues will repaie them with the same money, suffering their friends to take commons at their Tables: which as it is vanitie to thinke, so is it more follie to suspect, and greatest foolishnesse of all, to speake of the same.

But to returne where we left, It séemeth vnto me verie difficult, that this conclusion can hardly be brought to be counted as doubtfull, by any sophisticall reasons. By which also is concluded, that a woman hath some vertue, either as it is proper vnto her selfe, (as Aristotles opinion is) or else as it is common, as well to the man as to the woman, as Plato most plainly setteth downe. But yet which of these two questions we should determine vpon, by Theologicall Doctrine (the one of which, as it were a Gimmall King, dependeth vpon the other) I minde not now to set downe or dispute of: for so should I séeme to passe from one kinde vnto an other, and from one Science vnto a nother: and so ascending [Page] vp vnto Diuinitie, I shall be as a straunger that scarce vnderstandeth the language of those that discourse with him, and so in the ende not be able to set downe mine owne opinion vnto them.

But you (Signior Hercules, are most fortunate in this) who with the orderly Rules of the right Tuscan spéech, haue so aptly ioyned and vnited togither, so fruitefull and so copious a knowledge of all things togither, not a litle vnto your great commendation and praise.

And yet (with your fauour) I will speake a word or two as concerning this matter, which when you shall so please, you may at your leisure consider of with Signior Christophoro your brother, he being as exellent a Philosopher, and as excéeding a good Diuine, as any liuing at this day.

I say then, that in that Argument, about which both Aristotle and Plato, are in controuersie: there is not any man of sufficient authoritie and power, to giue censure and iudgement vpon the same, vnlesse he be some péerlesse Diuine: as was Basilius, surnamed the Great, who affirmeth, that the vertue of the Man and of the Woman, was all one thing, and the verie same. Therefore can none blame the Woman, but they must likewise finde fault with the Man, by the same reason: nor praise the one, but that they must commend the other in like manner: in such strict wise, are not only their Offices and Actions conioyned togither, but their verie vertues themselues, the which if they were euer distinguished and diuided, the same distinction was verie wise and discréete: nay rather to speake more truer, most conuenient and necessary that it should be so.

Neither is the opinion of Saint Paule any thing discrepant from the same, for he writeth vnto the Corinthians, that the woman is the glorie of the man. And in the selfesame Epistle, hée sheweth the Equalitie thereof, saying that the woman hath not power ouer her owne bodie, but man: [Page] and so likewise that the man hath not authoritie ouer his owne bodie, but the woman.

And in another place he showeth the Dependancie (as I may say of the woman) affirming that she was made of man, and for him created: for in his creation, Eue was taken out of the side of Adam: which most vndoubted truth, might force any graue Stoicke in a manner, to laugh at the foolish and [...]ottish Fables and loude lies of Focilides, who wrote that a woman was formed of foure liuing creatures, of a Dogge, of a Waspe, of a Sowe, and of a Mare: of which last shee tooke her long haire. And to smile no lesse at those Tales of Simonides (who comming in with his fiue Egges, whereoffoure were rotten) dreameth that some of them are created for a Sowe, some others of the craftie Fore, who knoweth all things: neither is any thing be it good or bad, had from him as hee saieth (and by these, I gesse hée meant such as be sharpe shrowes) some others of the earth, some of the sompter Asse, othersome of a Weasell, other of Asses, but hée that hath one that commeth of a Bée, hée (saith he) is passing happie, for shee groweth to be excellent in all kinde of workes, and prooueth to be a passing good Huswife, encreasing her husbandes stocke wonderfully. Now were not these opinions too too grosse and ridiculous, they were somewhat to be tollerated, and to be borne withall: especially when the cōceits be such as oppose themselues not too much against most true and graue matters of great importance, as these be wherof I now speake. I say then, that woman was created of a most daintie, fine, and tender matter, because she might be the more tractable & easie to yéeld vnto the commandements of her husband. Wherupon passing from y• first question vnto the second, we may boldly say with Saint Paule himselfe, that it is better to marrie then to burne: and to take of him this good counsaile, that hée that is bounde séeke not to bee vnbounde: and hée that is loose, (if hée so like to liue still) séeke not to come into bandes: although to bée bounde [Page] in this sort is no sinne, as Christ himselfe hath first taught vs before all other, who honouring marriage with his most precious presence, and his wonderfull miracle, confirmed the auncient honour of the same: in praise of which whole volums, might be writ an infinit number of histories reported, which your self (kind Cosen Hercules) although you haue dispraised, or rather but séeme to dispraise, ought in dutie and with deuotion for to commend more then any other. And whilest you are silent, ruminating as it were in swéete contemplation of the swéetnesse and pleasures of the same, I will be bold vnder correction, not claiming any priuiledge, as some others perhaps ouerboldly would, bringing in for authoritie, Pictoribus at (que) poetis.

Qui libet audendi semper fuit aequa potestus, learned Poets and rare Painters that haue skill, may write and paint (controwles) what they will, it may bee lawfull for me with your voyce to conclude thus.

O swéete conioyning of loyall hearts, O dulcet vnion of our soules togither, O most louely and nuptiall knot, O most chaste, pure and religious marriage yoake, who art rather a pleasing ease, and a most welcome delight to supporte and beare, then any hard weight or gréeuous burthen to sustaine: rather a reléeuing comfort that vpholdeth vs euery way, then a troublesome labour, that any way paineth vs.

Thou first didst bring mankind to dwell in a house, enclosing him within a wall, causing him to build Citties and Townes to inhabit in, where before men liued like sauadge beasts in the woods and desarts, dispearsed one from an other.

Thou first diddest alter darke Caues into delightfull chambers, and colde snowy Mountaines, into bewtifull and goodly Pallaces and lodgings: thou madest that lawfull which (rightly) did please, and honest, that which euery one desired. Thou didst set iust lawes to humane pleasures, and a lawdable bridle to vntaimed headlong desires.

[Page]Through thée that came to be proper, which before was common, and that particular, which before was generall, bringing that to be of account, which before was held of no estéeme. By thée honour was conioyned vnto delight, and pure chastitie with perfect loue. By thée came downe from heauen, loyall faith, and spotlesse modestie, and all other vertues: nay rather thou wert the first founder of the same, thy holy lawes teaching men to take vp defensible weapons in the honor of their wiues, they learning by this meanes to become valiant. Thou taughtest others to assemble and gather togither their friends, their kinsfolkes and subiects, filling the seas with sailes and armed Nauies, and to fight many years in forren coastes, to recouer their wiues whom they had lost. And if we may giue credit vnto auncient Histories, the first famous warres which euer were first begun, began vpon this occasion, betwéene those of Asia and them of Europa, who in the end growing wearie of trauell and fearefull of farther vaungers, came to agréement, and to growe vnto a truce, in the kéeping of which, prudence and instice consisteth: for it shewed vnto many of the wisest sort, that it was not necessarie to haue warre vpon warre, nor discord vpon discord: whilest the long absence of husbands, learned women milde temperance and graue modestie, throgh which most of them continued chaste and vndefiled amongst whole multitudes of Ruffinlike suters, and swaggering louers: and many of them through the swéete remembrance of their best beloued Husbands, haue shewed themselues most bountifull vnto straungers, and most charitable and courteous vnto Pilgrimes and trauellers: so that what by reason of one thing or of an other, they prized their vertues at so high a rate, and so honorablie carried themselues in all their actions, as they did minister sufficient ma [...]ter vnto the fluent vaine of the most praise sounding Poets, and to the flowing prose of the smoothe Rhetoricians, Mellifluens Orators, and antiquitie writers of pleasant Histories, rightly to be commended and [Page] to set them most worthily down. And were it not for thée, no [...] any could scarce know or vnderstand the renowmed name of immortall vertue, of glorious honor, and of that thing which is legitimate or honours.

Thou art the cause that faire Ladies in their behauiours commit nothing worthie of reprehension. Thou art the roote of godlinesse, whence springeth the braunch of shamefastenesse, which is the onely defence that nature hath giuen vnto them, to kéepe their reputation, to preserue their chastitie, to maintaine their honour, and to aduance their praise.

To thée then is due all commendations procéeding from modest speeches. To thée is giuen the glorie of euery good worke: and to thée is rendred all thankes for humane felicitie and happinesse, for else our liuing without thée, would be no other, then wofull miserie: heauie tribulation and gréeuous wretchednesse, world without end: but thou turnest and conuertest Gall into Honey, Uineger into Wine, and loathsome bitternesse into the sweetnesse of loue, making vs all happie by thy working: sicknesses are lesse gréeuous vnto vs, aduersitie lesse noysome, health of body more precious and deare, and prosperitie more pleasing and of better relish, only throgh thy operation and power. Thou doest lesson sorrowes and increasest the delights of this life, making the troubles thereof séeme lesse with thy mutuall consolations and comforts, multiplying our pleasures with common and ordinarie satisfaction and amends. Thou art the occasion, that to the pilgrime, after his long labours and wearisome iournies, his returne backe againe into his owne countrey séemeth the more pleasanter vnto him. That to the sayler after many bitter stormes and boysterous tempests, the kenning of his wished land, and the sight of his much desired Hauen, is the more dolightfull vnto him: and that vnto the Husbandman after much tilling and sowing of corne, and often planting of fruite with great labor and toile, the expected increase is more sauerie and welcome vnto him. [Page] Thou art the cause that the braue souldier and Cauelleir retiring himselfe from bloudie broyles and perillous battles, inioyeth more contentedly the heartie welcomes, and the sugred embracings of his loyall spouse and wife, and that the quietnesse of a priuate house is farre more swéet vnto those who haue withdrawne themselues, and left the hurliburltes of the Courtes, and the endlesse sutes, and troublesome businesses of such as be in law. Thou art the giuer of peace and rest, and the conformer and renewer of friendship and kindred. Thou art a banisher of molestations and troubles. Thou art the messenger of ioy, gladnesse and good will. Thou art the restorer of losse and hinderances. Thou art an increaser of commoditie and profit: and thou a bountifull and splendant housekéeper. Thou art liberall, iust, vpright and holy. Thou makest children and nephewes certaine and assured vnto their parents and kinsfolks, where otherwise they wold be counted doubtfull and basterds: and which is more, thou makest our selues knowne vnto our selues: for (but for thée) no man could know himselfe, nor would procure to haue a liuely resemblance in their behauiours, of those from whom they came: neither would children of illustrious ofspring prooue so rare, nor so rightly immitate the renowmed vertues of their magnanimious predecessors. Thou art the cause that many giuen to gad abroade, do willingly stay at home, that all things are well and orderly gouerned, that the heart and minde is better cheared, that euill suspitions are expelled and buried, that angry brawlings are detested, that charges and expenses are diminished, and the great excesse of apparell not so much vsed, wherein we are commonly so curious, that otherwise (being naturally great sauers) onely therein are we great wasters: all which abuses are auoided by the prouident Wiues discréete and wise carriage of her selfe.

To conclude, thou art the cause that man being as hée is, for the soueraigntie of gouernment fittest to rule, is endued [Page] with skill and experience to performe, with capacitie to comprehend with wisedome to vnderstand, with strength to execute, with sollicitude to prosecute, with patience to suffer, with meanes to sustaine, and aboue all, with a great courage to accomplish and bring to an end any enterprize: yet for all this, he is contented to be aduised sometimes by his wife, (though a weake woman) so dearely doth he loue her, for in marriage, loue indefferent serueth not, nor loue fained, prospereth not, but right perfect loue indéed knitteth loyall harts in an indissoluble knot of amitie, euerlastingly to endure: and where such loue is, there do the parties looke for vertues, and not for riches, and there as it is a ioyfull begnning amongst them, so is there as blessed a continuance and ende, all things prospering with them, and sorting out happily euē vnto their liues end.

Finally, if any defendeth his countrey, he then defendeth marriage, if any saueth his father or his mother or his children, he then preserueth Matrimonie: and through Matrimony came it to passe, that Cimon of Athens was resembled vnto Milciades, Alexander to Philip, and Africa the great, to Scipio his father: and that the one Decius, after the immitation of the other offered, his life for the good of his countrey.

Neither doth onely the loue of the husband and wife, containe in it the ful force of Marriage, but the loue and charitie, as well of the parents as the children themselues. And therefore (most sacred Matrimonie) doest not thou thinke it sufficient to separate vs from rude beasts, but thou makest vs resemble and to be like vnto immortall creatures? for through our stocke and issue, perpetuated and continued in our children by legittimate succession, the most strongest Citties and most spatious kingdomes, are successiuely deliuered from one vnto an other, passing from one heire, vnto the gouernment of an other.

And as in the bréed of the best horses, the name of their [Page] countreyes race is imprinted vpon them with a hot burning Iron marke, so the right descent and linage of men, is conserued and knowne by nature, through the dauntlesse valour, swéet beneuolence, kind affabilitie, obsequious thankfulnes, milde and courteous qualities in euery generous and noble minde.

So as by these thankfull meanes, the very spéechlesse Sepulcres, shew with letters of gold, the names and surnames of fathers and grandfathers, most curiously carued in white Alablaster and Marble, and the stately Pallaces and hallowed Temples, with other buildings, as well publicque as priuate, being adorned and bewtified with titles and superscriptions, do signifie vnto the world, the vertues of their princely Auncestors: in such sort, as after we haue passed that of this life, and bene dead for many worldes before, yet doth not our name and memorie die with our corrupt bodies: but liueth still in an other life, not vnlike those that are celestiall.

Whilest by reckoning vp sonnes issuing from sonnes, and Nephewes descending from Nephewes, the glorie of our auncient antiquitie and descent is renowmed and reuiued againe: the old fame and good report, which we left heere vpon the earth whilest we liued, séeming to begin (once more) as it were to waxe young and fresh in our ofspring, who liuing as I said most famously like the renowmed men of their age, carrie such rare shewes, by reason of their vertues in the world, they succéeding lineally after vs, and descending from the strength of our loynes.

Thou then (most diuine matrimonie) end onely thou, and none but thou, and thou alone createst and makest Noble men vpon the earth. Thou makest valiant cōquerors, victors and triumphers. Thou art the cause men are fortunate, happie and blest: and by thy meanes resemble immortall creatures. Thine are the swéetnesse of children, and vnto thée doth belong the daintie fruite of the same. To thée appertaineth [Page] all honour, glorie, vertue and immortalitie of eternall fame, and perpetuitie of euerlasting remembrance: thy holy ordinance being first instituted and appointed (as I said before) in the blisfull place of Paradise, where was no sinne: and when Man was in his chiefe perfection: and therefore, if antiquitie may giue any worthinesse, what is more ancient then this sacred estate which God himself, the founder of all, ordained and consecrated? What is more honourable and praise worthie then this, that Christ with his mother in Canaan, did not onely with his owne presence make honourable, but also with miracles did sanctifie the same? What is more iust, then to render that vnto our posteritie, which we of our predecessors haue before receiued? What thing is more inhumane then for man to contemn that as prophane, which the eternall Iehouah hath hallowed, and Nature her selfe bewtified? Christ our Sauiour commandeth that man shall forsake father and mother, and cleaue vnto his welbeloued spowse: and what is more holy then loue towards our parents, which God in his commandement hath rewarded with long life, and yet Matrimonie is preferred before the same? What is then more ncessarie then marriage, which containeth in it the felicitie of mans life, the flower of friendship, the preseruation of Realmes, the glorie of Princes, and that which is most of all, it causeth immortalitie?

To conclude, where in the ēnd, though it be long, yet at the last, you not onely allow of marriage, but commend womē in the persons of two great princely Potentates (althogh you might haue done it in many others beside). In this I cā not chuse but confirme your iudgement, especially in the famous English Nuéen, I finding my selfe far insufficient and vnable to praise her, by reason of her royall qualities, and matchlesse vertues, they being like a soundlesse Ocean that hath hath no bottome, like vnto an intricate laborinth, wherein a man may sooner loose himselfe, then finde the end of the same any way.

[Page]And therefore I, although (a straunger in) all humble dutie, wish her, for euer, prosperous: vnto all the world, gracious: and in all places glorious, that there be no end of her praise, vntill there happeneth a finall end of all things.

Dixi: Incerti:

FINIS.

[Page]

Information about this book

Title statement

Of mariage and vviuing An excellent, pleasant, and philosophicall controuersie, betweene the two famous Tassi now liuing, the one Hercules the philosopher, the other, Torquato the poet. Done into English, by R.T. Gentleman.Dello ammogliarsi piacevole. English

Tasso, Ercole.

Edition statement

1599

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-10 (EEBO-TCP Phase 1).

ID [DLPS]

A13383

ID [STC]

STC 23690

ID [STC]

ESTC S118134

ID [EEBO-CITATION]

99853343

ID [PROQUEST]

99853343

ID [VID]

18723

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Early English books online.

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(EEBO-TCP ; phase 1, no. A13383)

Transcribed from: (Early English Books Online ; image set 18723)

Images scanned from microfilm: (Early English books, 1475-1640 ; 358:11)

Source

— Of mariage and vviuing An excellent, pleasant, and philosophicall controuersie, betweene the two famous Tassi now liuing, the one Hercules the philosopher, the other, Torquato the poet. Done into English, by R.T. Gentleman., Dello ammogliarsi piacevole. English, Tasso, Ercole., Tasso, Torquato, 1544-1595. aut, Tofte, Robert, 1561-1620..

Extent

[82] p.

Printed by Thomas Creede, and are to be sold by Iohn Smythicke, at his shop in Fleetstreete, neare the Temple Gate,. London :: 1599.. (A translation, by Robert Tofte, of: Dello ammogliarsi piacevole.) (In verse.) (Signatures: A-K⁴ L² (-A1).) (Running title reads: Of marriage and vviuing.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

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